ILLUSTRATIONS
— OF —
MASONRY
- BY -
ONE OF THE FRATERNITY
Who has devoted Thirty Years to the Subject.
"God said, Let there be Light,
~ ~ and there was Light."
Copyright Secured.
v
Printed for the Proprietor,
1827.
CAPT. WM. MORGAN'S
EXPOSITION OF
FREEMASONRY,
Republished with the addition of engravings, showing the
Lodge-room, Signs, Grips and Masonic Emblems.
ILLUSTRATIONS
-OP —
MASONRY
-by-
ONE OF THE FRATERNITY
Who has devoted Thirty Years to the Subject
"Qod said, Let there be Light,
and there was Light.**
Copyright Secured.
Printed for the Proprietor,
1827.
CAPT. WM. MORGAN'S
EXPOSITION OF
FREEMASONRY,
Republished with the addition of engravings, showing the Lodge- room
Signs, Grips and Masonio Emblems.
OMNI PUBLICATIONS
P.O. BOX 900566
PALMDALE, CA 93590
Northern District of New York to wit :
Be it Remembered, That on the four-
teenth day of August, in the fifty-first year of
the Independence of the United States of Amer-
ica, A. D. 1826, William Morgan, of the said
district, hath deposited in this office the title
of a book, the right whereof he claims as author, in the words
following, to wit : —
"Illustrations of Masonry, by one of the fraternity who
has devoted thirty years to the subject 'God said, Let there
be light, and there was light/ "
In conformity to the act of Congress of the United States,
entitled "An act for the encouragement of learning, by se-
curing the copies of maps, charts and books, to the authors
and proprietors of such copies, during the time therein
mentioned," and also to the act entitled "An act supple-
mentary to the act entitled 'An act for the encouragement
of learning, by securing the copies of maps, charts and
books, to the authors and proprietors of such copies, during
the time therein mentioned/ and extending the benefits there-
of to the arts of designing, engraving, and etching historkaJ
and other prints/'
R. R. LANSING,
Clerk of the Northern District of N. V.
INTRODUCTION.
(written for the original edition.
By the Publisher, Col David C. Miller, Batavia, N. Y.)
In the absence of the author, or rather compiler of the fol-
lowing work, who was kidnapped and carried away from the
village of Batavia, on the nth day of September, 1826, by a
number of Freemasons, it devolves upon the publisher to at-
tempt to set forth some of the leading views that governed
those who embarked in the undertaking.
To contend with prejudice, and to struggle against customs
and opinions, which superstition, time, and ignorance have
hallowed, requires time, patience, and magnanimity. When
we begin to pull down the strongholds of error, the batter-
ies we level against them, though strong, and powerful; and
victorious at last, are at first received with violence; and
when in our conquering career we meet with scoffs and re-
vilings from the beseiged partisans of untenable positions, it
the more forcibly impresses us we are but men; and that in
every work of reformation and renovation we must encounter
various difficulties. For a full confirmation of our statement
we might refer to the history of the world. It is not our in-
tention, however, to give a full detail of the whims and ca-
prices of man tc bring forth the historic records of other
years as proof of the windings and shiftings of the various
characters who have "Strutted their brief hour on life's
stage" in order to convince that customs, associations, and
institutions are like the lives of the authors and abettors,
fleeting and fragile. Many of them rise up as bubbles on
the ocean, and die away. Circumstances give them exist-
ence, and when these causes cease to exist, they go into the
same gulf of oblivion as countless exploded opinions and ten-
ets have gone before them. The mind that formed and
planned them, goes on in its dazzling flight, bounding over
barrier after barrier, till it has arrived at the ultimate goal of
consummation.
The daily occurrences before us bring forth the full con-
viction that the emanation from the God of light is gradually
ascending to regions of greater intellectual brilliancy.
IV
When we view man, in the infancy of society, as in the
childhood of his existence, he is weak, powerless and de-
fenceless; but in his manhood and riper years, he has grown
to his full stature, and stands forth in commanding attitude,
the favored and acknowledged lord of the world. For his
comfort and well-being as a member of society, rules and
regulations are necessary. In the various stages of his prog-
ress, these systematic improvements undergo various changes,
according to circumstances and situations. What is proper
and necessary in one grade of society, is wholly useless, and
may be alarming in another. Opinions and usages that go
down in tradition, and interfere not with our improvements
m social concerns, adhere to us more closely and become en-
twined in all our feelings. It is to this we owe our bigoted at-
tachment to antiquity — it is this that demands from us a su-
perstitious reverence for the opinions and practices of men of
former times, and closes the ear against truth, and blinds the
eyes to the glare of new lights and new accessions of knowl-
edge through which medium only can they break in upon the
mind.
We have within ourselves the knowledge; and everywhere
around us the proofs that we are beings destined not to stand
still. In our present state of advancement, we lock with
pity on the small progress of our fathers in arts and sciences,
and social institutions ; and when compared with our elevated
rank, we have just cause of pride and of grateful feelings.
They did well for the times in which they lived, but to the
ultimatum of perfectability we are nearer, and in the monu-
ments we have before us of the skill and genius of our times
and age. we have only fulfilled these destinies for which we
were created; and we object to every obstacle that opposes
or attempts to oppose the will of heaven.
In the present enlightened state to which society has ad-
vanced, we contend that the opinions and tenets and pre-
tended secrecies of "olden times," handed down to us, should
be fully, fairly and freely canvassed ; that from the mist and
darkness which have hung over them, they should come out
before the open light of day, and be subject to the rigid
test of candid investigation. These preliminary remarks lead
as to the main objeet of our introduction.
We come to lay before the world the claims of an msti-
V
tut ion which has been sanctioned by ages, venerated for wis*
dom, exalted for "light;" but, an institution whose benefits
have always been overrated, and whose continuance is not in
the slightest degree, necessary. We meet it with its high
requirements, its ''time honored customs," its swelling titles,
and shall show it in its nakedness and simplicity. Strip it of
its "borrowed trappings" arid it is a mere nothing, a toy not
now worthy the notice of a child to sport with. We look
back to it as, at one period, a "cement of society and bond of
union" — we view it as, at one time, a venerable fort— but
now in ruins — which contained within its walls many things
that dignified and adorned human nature. We give it due
credit for the services it has done; but at present when light
has eone abroad into the utmost recesses and corners of the
world — when information is scattered wide around us, ana
knowledge is not closeted in cloisters and ceils but "stalks
abroad with her beams of light, and her honors and rewards,"
we may now, when our minority has expired, act up to our
character and look no longer to Masonry as our guide and
conductor; it has nothing in it now valuable that is not
known to every inquiring mind. It contains, wrapped up
in its supposed mysteries, no useful truth, no necessary
knowledge that has not gone forth to the world through
other channels and by other means. If we would have a
knowledge of sacred history — of the religion and practices
of the Jews, and the terms and technicalities of the Mosaic
institutions, we can have recourse to the Bible. If we wish
further communications from heaven, we have open to our
view the pages of the New Testament. If we would "climb
the high ascent of human science, and trace the mighty
progress of human genius in every gigantic effort of mind in
logic, geometry, mathematics, chemistry, and every other
branch of knowledge," we ridicule the idea that Masonry, in
her retirements, contains the arts and sciences. The sturdiest
Mason in the whole fraternity is not bold enough to uphold
or maintain the opinion for one moment in sober reality. The
origin of the institution is easily traced to the rude ages of
the world — to a body of mechanics, or a corporation of oper-
ative workmen, who formed signs and regulations, the more
easily to carry on their work, and to protect their order.
[The very obligations solemnly tendered to every member,
VI
carry the strongest internal evidence of the semi-barbarity
that prevailed at the time of the institution of the order,]
In the course of time, as society increased, and knowledge
became more general, it spread, and embracing in its grasp
other objects than at first, it enrolled in its ranks men of the
first respectability in wealth, talents and worth. But that
there is anything intrinsically valuable in the signs, sym-
bols, or words of Masonry, no man of sense will contend.
That there is not any hidden secret which operates as a talis-
manic charm on its possessors, every man of intelligence, Ma-
son or no Mason, must candidly acknowledge. It is worse
than idleness for the defenders of the order, at the present day
to entrench themselves behind their outward show — the sem-
blance before the world — and to say they are in possession of
superior knowledge.
We pretend not to act under a cover. We shall "tell the
truth, the whole truth, and nothing but the truth." Mason-
ry, it is true, has long been eulogized in song — it has formed
the burthen of the poet's theme, and been the subject of
the orator's best performances. Fancy has been almost ex-
hausted in bringing out "new flowers to deck the fairy
queen;" but when we come behind the scenes, what is the
picture we behold? Are we to rest satisfied with the ipse
dixit of others, or to examine the truth for ourselves? The
touchstone is before our readers in the present publication.
Masonry is of itself naked and worthless. It consists of
gleanings from the Holy Scriptures, and from the arts and
sciences, which have shone in the world. Linking itself
with philosophy and science and religion, on this it rests all
its claims to veneration and respect. Take away this bor-
rowed aid, and it falls into ruins.
Much weight is still attached to the argument, that as a tie
uniting men— that, as a significant speech, symbolically speak-
ing every language, and at the same time embodying in its
constitution everything that is valuable, it should command
respect We meet this argument with facts that cannot be cok-
troverted. We put it on a basis that will fling into the back
ground every quibble and artifice on the subject; and, in
the language of a polemic writer, we challenge opposition to
our positon.
The religion inculcated by the Son of Man does all this;
VII
and in no possible situation can man be placed, that the be-
nign influence of Christianity does not completely supersede
the use of a mere human institution. Place a brother in a
desert, unfriended and unknown, — leave him in a wilder-
ness where human footsteps never printed the ground, the
Divine Benefactor is at his side, and watches over him with
parental guidance. Let him be driven on a barbarous coast,
in the midst of savage men, and there it is that the breath-
ings of the divine influence spreads around him its shield,
brings him into civilized society — in the busy walks of men,
and are we to be told, as members of community, sojourners
on earth, and candidates for heaven, we must be taught our
duty at a Mason's lodge? Wherever Masonry exercises its
influence with success, there Christianity can have, or should
have a more powerful effect. Whenever Masonry claims
"kindred with the skies," and exalts herself above every liv-
ing sublunary thing, then, with an unhallowed step, it ob-
trudes on the sacred borders of religion, and decks itself in
borrowed garments.
Entrenched within these strong walls — decked with all the
glitter of high sounding professions, claiming what does
not belong to it,— it dazzles "but to bewilder and destroy."
In its train, in these United States, are enrolled many period-
ical works devoted to Masonry; and under the guise of pat-
ronizing mechanics — the arts and sciences — lend their aid
to carry on the imposing delusion. They take up the spe-
cious title of throwing a little illumination on this benighted
country, from their secret depositories. Arrogating to itself
what should deck other's brows — assuming to be the parton,
the life and soul of all that is great and valuable — it deceives
many of its votaries, and from its gaudy premises the most
untenable and onerous conclusions are drawn.
Are we astonished at the wild and heedless manner in
which many of the votaries of Masonry rush into every ex-
cess, putting at defiance the laws of our civil institutions,
which suffer no one to put in jeopardy, but by due forms,
and disregarding the command of the Most High, which
Says, "Thou shalt not kill?" we can readily trace the cause
to the impressions and practices obtained from its false tenets
and descriptive arrogance. Masonry is to the modern world
what the whore of Babylon was to the ancient; and is the
VIII
beast with seven heads and ten horns, ready to tear out our
bowels, and scatter them to the four winds of heaven.
Masonry gives rogues and evil-minded characters an op-
portunity of visiting upon their devoted victim, all the ills at
tending combined power, when exerted to accomplish de-
struction. It works unseen, at all silent hours, and secret
times and places; and, like death when summoning his dis-
eases, pounces upon its devoted subject, and lays him pros-
trate in the dust. Like the great enemy of man, it has shown
k its cloven foot, and put the public upon its guard against its
Secret machinations.
This part of the subject requires no further discussion
either by way of ridicule or downright sincerity, but the re-
mark which cannot be too often reiterated, that the world,
in its present advanced state, requires no such order for our
social intercourse; and when the Masonic mania prevails as
it now does in this country, we are exalting a mere human
ordinance, with its useless trumpery and laughable accom-
paniments, for the sublime and unadorned lessons of Heaven.
To some men it is galling and mortifying in the extreme
to give up their darling systems. With the increase of
years their fondness becomes so great that they cling to
them with wild and bewildered attachment But we would
ask them, where now are the Knights of Malta and Jerusalem,
and the objects that called forth their perils and journeyings?
Where are the crusades and excursions on which our Grand
Commanders, Generalissimos and Sir Knights are to be en-
gaged In no other excursions than Cer-
vantes describes of his redoubtable hero Don Quixote. The
days and occasions that called forth these deeds of chivalry
and valor have passed like those before the flood; and the
mock dignitaries and puppet shozv actions of Masons in their
imitation call forth pity and indignation. When we now see
the gaudy show in a lodge-room, and a train of nominal offi-
cers with their distinction and badges, it may give us some
faint idea of scenes that are past, and may gratify an idle
curiosity, but produces no substantial good under heaven.
When monasteries and cloisters, and inquisitor's cells and
prisons have been broken up before the sweeping march of
the moral mind, why this unnecessary mummery should
be so much countenanced in this country, above all other
IX
countries in the world, is a matter of astonishment
The day we trust will never arrive here, when ranks in
Masonry will be stepping-stones to places of dignity ami
power — when this institution will be a machine to press
down the free born spirit of men. We have now no tyrant
to rule over us — no kingly potentate to move over our heads
the rod of authority ; but high in our elevation, and invincible
in our strongholds, we put at defiance secret cabals and as-
sociations. The public opinion is like a mighty river, and
gigantic in its course it will sweep every interposing obstacle
before it
In the work which we submit to the public we have given
false coloring to nothing; nor in these remarks have we set
down aught in malice. In the firm discharge of our un-
dertaking we have been stern and unbending as the rugged
mountain oak; and persecutions, pains and perils have not
deterred us from our purpose. We have triumphed over tu-
mult, and clamor, and evil speaking.
When our book goes out to the world, it will meet with
attacks of a violent nature from one source, and men of
mock titles and order will endeavor to heap upon it every
calumny. Men more tenacious of absolute forms and prac-
tice than they are attentive to truth and honor, will deny
our expositions, and call us liars and impostors.
Such is the treatment, however ungenerous and unjust,
which we expect to meet, and for which we are prepared.
Truth, we know, is majestic and will finally prevail. The
little petty effusions of malice that will be thrown out, will
die with their authors, whom this work will survive.
We now aver, in defiance of whatever may be said to the
contrary — no matter by whom, how exalted his rank— that
this book is what it pretends to be; that it is a master key to
the secrets of Masonry; that in the pages before him, the
man of candor and inquiry can judge for himself, and then a
proper judgment will be formed of our intention.
ILLUSTRATION
— OF —
MASONRY, ETC.
A. Description of the Ceremonies used in opening a
Lodge of Entered Apprentice Masons; which is the
same in all upper degrees, with the exception
of the difference in the signs, due-guards,
grips, pass-grips, words and their sev-
eral names; all of which will be
given and explained in their
proper places as the
work progresses.
One rap calls the lodge to order — one calls up the Junior
and Senior Deacons — two raps call up all the subordinate
officers, and three, all the members of the lodge.
The Master having called the lodge to order, and the officers
all seated, the Master says to the Junior Warden, 'Brother
Junior, are they all Entered Apprentice Masons in the south?'
Ans. They are, Worshipful/
Master to the Senior Warden, 'Brother Senior, are they all
Entered Apprentice Masons in the west?'
Ans. 'They are, Worshipful/
The Master then says, 'They are, in the east,' at the same
time he gives a rap with the common gavel or mallet, which
calls up both Deacons.
Master to Junior Deacon, 'Brother Junior, the first care of
a Mason?'
Ans. 'To see the lodge tyled, Worshipful.'
Master to Junior Deacon, 'Attend to that part of your duty,
and inform the Tyler that we are about to open a lodge of
Entered Apprentice Masons, and direct him to tyle accord-
ingly.' The Junior Deacon then steps to the door and gives
three raps, which are answered by three raps from without;
the Junior Deacon then gives one, which is also answered by
the Tyler with one; the door is then partly opened and the
Junior Deacon delivers his message, and resumes his situation
12
and says, The door is tyled, Worshipful.' (at the same time
giving the due-guard, which is never omitted when the Master
is addressed.)
The Master to Junior Deacon, 'Brother, by whom?'
Ans. 'By a Master Mason without the door, armed with the
proper implement of his office/
Master to Junior Deacon, 'His duty there?'
Ans. To keep off all cowans and eaves-droppers, see that
none pass or repass without permission from the Master/
(Some say without permission from the chair.)
Master to Junior Deacon, 'Brother Junior, your place in the
lodge?'
Ans. 'At the right hand of the Senior Warden in the west.'
Master to Junior Deacon, 'Your business there, Brother
Junior?'
Ans. To wait on the Worshipful Master and Wardens, act
as their proxy in the active duties of the lodge, and take
charge of the door.'
Master to Junior Deacon, The Senior Deacon's place in the
lodge?'
Ans. 'At the right hand of the Worshipful Master in the
east.' [The Master, while asking the last questions gives two
raps, which call up all the subordinate officers.]
Master to Senior Deacon, 'Your duty there, Brother Senior?'
Ans. To wait on the Worshipful Master and Wardens, act
as their proxy in the active duties of the lodge, attend to the
preparation and introduction of candidates, and welcome and
clothe all visiting Brethren, [i. e., furnish them with an
apron.]
Master to Senior Deacon, The Secretary's place in the
lodge, Brother Senior?'
Ans. 'At the left hand of the Worshipful Master in the east.'
Master to the Secretary, 'Your duty there, Brother Secre-
tary?'
Ans. The better to observe the Worshipful Master's will
and pleasure, record the proceedings of the lodge; transmit a
copy of the same to the Grand Lodge, if required ; receive all
moneys and money bills from the hands of the Brethren, pay
them over to the Treasurer, and take his receipt for the same.*
13
The Master to the Secretary, The Treasurer's place In the
lodge?'
Ans. 'At the right hand of the Worshipful Master.'
Master to Treasurer, 'Your duty there, Brother Treasurer?'
Ans. 'Duly to observe the Worshipful Master's will and
pleasure; receive all moneys and money bills from the hands
of the Secretary; keep a just and true account of the same;
pay them out by order of the Worshipful Master and consent
of the Brethren/
The Master to the Treasurer, "The Junior Warden's place
in the lodge, Brother Treasurer?'
Ans. 'In the south, Worshipful/
Master to Junior Warden, 'Your business there, Brother
Junior?'
Ans. 'As the sun in the south at high meridian is the
beauty and glory of the day, so stands the Junior Warden in
the south, the better to observe the time, call the crafts from
labor to refreshment, superintend them during the hours there-
of, see that none convert the hours of refreshment into that
of intemperance or excess ; and call them out again in due sea-
son, that the Worshipful Master may have honor, and they
profit and pleasure thereby/
Master to the Junior Warden, 'The Senior Warden's place
in the lodge?'
Ans. 'In the west, Worshipful/
Master to Senior Warden, 'Your duty there, Brother
Senior?'
Ans. 'As the sun sets in the west to close the day, so
stands the Senior Warden in the west to assist the Worship-
ful Master in opening his lodge, take care of the jewels and
implements, see that none be lost, pay the craft their wages,
if any be due, and see that none go away dissatisfied.'
Master to the Senior Warden, 'The Master's place in the
lodge?'
Ans. 'In the east, Worshipful/
Master to the Senior Warden, 'His duty there?'
Ans. 'As the sun rises in the east to open and adorn the
Lodge of Entered Apprentices,
FELLOW CRAFTS,
—OB—
MASTER MASONS.
Treasurer. Worshipful Master. Secretary.
Altar, Junior Warden.
Senior Warden. Junior Deacon.
14
day, so presides the Worshipful Master in the east to open
and adorn his lodge, set his crafts to work with good and
wholesome laws, or cause the same to be done/ The Master
now gives three raps, when all the brethren rise, and the
Master taking off his hat, proceeds as follows : In like man-
ner so do I, strictly forbidding all profane language, private
committees, or any other disorderly conduct whereby the peace
and narmony of this lodge may be interrupted while engaged
in its lawful pursuits, under no less penalty than the by-laws,
or such penalty as the majority of the Brethren present may
see fit to inflict. Brethren, attend to giving the signs.' [Here
lodges differ very much. In some they declare the lodge
opened as follows, before they give the signs :]
I>ue-Gaard,Entered Penal Sign. Candidate's hands are placed
of an Entered Apprentice Mason. The Master then draws
his right hand across his throat, the hand open, with the
thumb next to his throat, and drops it down by his side,
This is called the penal sign of an Entered Apprentice Ma-
son, (many call it sign) and alludes to the penalty of the ob-
ligation. (See obligation.) The Master then declares the
lodge opened in the following manner: 'I aow declare
this lodge of Entered Apprentice Masons duly opened for
dispatch of business/ The Senior Warden declares it to
the Junior Warden, and he to the Brethren. 'Come, Brethren,
let us pray/ — One of the following prayers is used :
Most holy and glorious God ! the great architect of tke Uni-
verse; the giver of all good gifts and graces: Thou hast
promised that 'Where two or three are gathered together in
thy name, thou wilt be in the midst of them and bless them/
In thy name we assemble, most humbly beseeching thee
to bless us in all our undertakings; that we may know and
This is called the Due Guard,
Bi and alludes to the position a
The Master (all the Brethren
imitating him) extends his
left arm from his body so as
to form an angle of about
forty-five degrees, and holds
his right hand transversely
across his left, the palms
^ thereof about one inch apart
Apprentice,
in when he takes the obligation
10
serve thee aright, and that all our actions may tend to thy
glory and our advancement in knowledge and virtue. And
we beseech thee, O Lord God, to bless our present assem-
bling ; and to illuminate our minds through the influence of
the Son of Righteousness, that we may walk in the light of
thy countenance; and when the trials of our probationary
state are over, be admitted into the temple, not made with
hands, eternal in the heavens. Amen. So mote it be.
Another prayer, as often used at opening as closing:
Behold, how good and pleasant it is for brethren to dwell
together in unity; it is like the precious ointment upon tht
head, that ran down upon the beard, even Aaron's beard,
that went down to the skirts of his garment; as the dew of
Hermon, and as the dew that descended upon the mountains
of Zion, for there the Lord commanded the blessing, even
life forever more. Amen. So mote it be.
The lodge being now open and ready to proceed to busi-
ness, the Master directs the Secretary to read the minutes
of the last meeting, which naturally brings to view the busi-
ness of the present.
If there are any candidates to be brought forward, that will
be the first business to be attended to. I will therefore pro-
ceed with a description of the ceremonies used in the admis-
sion and initiation of a candidate into the first degree of
Masonry.
A person wishing to become a Mason must get some one
who is a Mason to present his petition to a lodge, when, if
there are no serious objections, it will be entered on the
minutes, and a committee of two or three appointed to en-
quire into his character, and report to the next regular com-
munication. The following is a form of petition used by a
candidate ; but a worthy candidate will not be rejected for
the want of formality in his petition:
To the Worshipful Master, Wardens and Brethren of Lodge
No. — , of Free and Accepted Masons.
The subscriber, residing in , of lawful age, and by oc-
cupation a , begs leave to state that, unbiased by
friends, and uninfluenced by mercenary motives, he freely
and voluntarily offers himself a candidate for the mysteries
of Masonry, and that he is prompted to solicit this privilege
by a favorable opinion conceived of the institution, a desire
of knowledge, and a sincere wish of being serviceable tc
his fellow creatures. Should his petition be granted, he will
cheerfully conform to all the ancient established usages and
customs of the fraternity.
(Signed) A. B.
At the next regular communication, (if no very serious ob-
jection appears against the candidate) the ballot boxes will
be passed; one black ball will reject a candidate. The box-
es may be passed three times. The Deacons are the proper
persons to pass them. One of the boxes has black and white
beans or balls in it, the other empty, the one with the balls
in it goes before, and furnishes each member with a black
and white ball; the empty box follows and receives them.
There are two holes in the top of this box with a small tube,
(generally) in each, one cf which is black and the other
white, with a partition in the box. The members put both
their balls into this box as their feelings dictate; when the
balls are received, the box is presented to the Master, Senior
and Junior Wardens, who pronounce clear or not clear, as
the case may be. The ballot proving clear, the candidate
(if present) is conducted into a small preparation room, ad-
joining the lodge when he is asked the following questions
and gives the following answers. Senior Deacon to Candidate,
"Do you sincerely declare, upon your honor before these
gentlemen, that, unbiased by friends, uninfluenced by unworthy
motives, you freely and voluntarily offer yourself a candidate
for the mysteries of Masonry.?"'
Ans. "I do."
Senior Deacon to candidate. "Do you sincerely declare,
upon your honor before these gentlemen, that you are prompt-
ed to solicit the privileges of Masonry by a favorable opinion
conceived of the institution, a desire of knowledge, and a sin-
cere wish of being serviceable to your fellow creatures?"
Ans. "I do."
Senior Deacon to candidate, "Do you sincerely declare upon
your honor before these gentlemen, that you will cheerfully
conform to all the ancient established usages and customs of
the fraternity?"
Ans. "I do."
After the above questions are proposed and answered
and the result reported to the Master, he says,, "Brethreo
18
at the request of Mr. A. B. he has been proposed and ac-
cepted in regular form. I therefore recommend him as a
proper candidate for the mysteries of Masonry and worthy
to partake of the privileges of the fraternity and in conse-
quence of a declaration of his intentions, voluntarily made,
I believe he will cheerfully conform to the rules of the order/'
The candidate during the time is
divested of all his apparel (shirt
excepted) and furnished with a pair
of drawers kept in the lodge for the
use of candidates. The candidate is
then blindfolded, his left foot bare,
his right in a slipper, his left breast
and arm naked, and a rope called a
Cable-tow round his neck and left
arm, [the rope is not put round the
arm in all lodges] in which posture
the candidate is conducted to the
door where he is caused to give,
or the conductor gives three distinct
knocks, which are answered by three
from within ; the conductor gives one
more, which is also answered by one
from within. The door is then partly
opened and the Senior Deacon generally asks, 'Who comes
there? Who comes there? Who comes there?"
The conductor, alias the Junior Deacon answers, "A poor
blind candidate who has long been desirous of having and
receiving a part of the rights and benefits of this worshipful
lodge, dedicated (some say erected) to God, and held forth
to the holy order of St. John, as all true fellows and brothers
have done who have gone this way before him."
The Senior Deacon then asks, "Is it of his own free will
and accord he makes this request? Is he duly and truly pre-
pared? worthy and well qualified? and properly avouched
for?" All of which being answered in the affirmative, the
Senior Deacon to the Junior Deacon: "By what further
righte does he expect to obtain this benefit?"
Ans. "By being a man, free born, of lawful age. and un-
der the tongue of good report"
19
The Senior Deacon then says, "Since this is the case, you
will wait till the Worshipful Master in the east is made ac-
quainted with his request, and his answer returned." The
Senior Deacon repairs to the Master^ when the same ques-
tions are asked and answers returned as at the door; after
which the Master says, "Since he comes endowed with all
these necessary qualifications, let him enter this worshipful
lodge in the name of the Lord, and take heed on what he
enters." The candidate then enters, the Senior Deacon at
the same time pressing his naked left breast with the point of
the compass, and asks the candidate, "Did you feel any-
thing?"
Ans. "I did."
Senior Deacon to candidate, "What was it?"
Ans. "A torture."
The Senior Deacon then says, "As this is a torture to
your flesh, so may it ever be to your mind and conscience
if ever you should attempt to reveal the secrets of Masonry
unlawfully." The candidate is then conducted to the cen-
tre of the lodge, where he and the Senior Deacon kneel, and
the Deacon says the following prayer:
"Vouchsafe thine aid, Almighty Father of the universe, to
this our present convention; and grant that this candidate
for Masonry may dedicate and devote his life to thy service,
and become a true and faithful brother among us. Endue
him with a competency of thy divine wisdom, that by the
secrets of our art he may be the better enabled to display
the beauties of holiness, to the honor of thy holy name." So
mote it be— Amen 1"
The Master then asks the candidate, "In whom do you put
your trust?"
Ans. "In God."
The Master then takes him by the right hand and says,
"Since in God you put your trust, arise, follow your leader
and fear no danger." The Senior Deacon then conducts the
candidate three times regularly round the lodge, and halts
at the Junior Warden in the south, where the same ques-
tions are asked and answers returned as at the door.
As the candidate and conductor are passing round tVe
•room, the Master reads the following passage of Scripture,
20
rnd takes the same time to read it that they do to go round
the lodge three times,
"Behold how good and how pleasant it is for brethren
to dwell together in unity! It is like the precious ointment
upon the head* that ran down upon the beard, even Aaron's
beard, that went down to the skirts of his garment as the
dew of Hermon, and as the dew that descended upon the
mountains of Zion, for there the Lord commanded the bless-
ing, even life for evermore."
The candidate is then conducted to the Senior Warden in
the west, where the same questions are asked and answers
returned as before, from whence he is conducted to the Wor-
shipful Master in the east, where the same questions are
asked and answers returned as before* The Master likewise
demands of him from whence he came and whither he is
traveling.
The candidate answers, "from the west and traveling to
the east."
Master inquires, "Why do you leave the west and travel
to the east?"
Ans. "In search of light."
Master then says, "Since the candidate is traveling in
search of light, you will please conduct him back to the west,
from whence he came, and put him in the care of the
Senior Warden, who will teach him how to approach the
east, the place of light, by advancing upon one upright reg-
ular step, to the first step, his feet forming the right angle
of an oblong square, his body erect at the
altar, before the Master, and place him in a
proper position to take upon him the sol-
emn oath or obligation of an Entered Ap-
prentice Mason." The Senior Warden re-
ceives the candidate, and instructs him as directed. He first
steps of? with the left foot and brings up the heel of the
right into the hollow thereof; the heel of the right foot
against the ankle of the left, will of course form the right
angle of an oblong square ; the candidate then kneels on
his left knee, and places his right foot so as to form a square
with the left; he turns his foot round until the ankle bone
is as much in front of him as the toes on the left foot, the
candidate's left hand is then put under the Holy Bible, square
and compass, and the right oh them. This ifc the position
m which a candidate is placed when he takes upon him the
oath or obligation of an Entered Apprentice Mason. As soon
as the candidate is placed in this position, the Worshipful
Master approaches him, and says, "Mr. A. B., you are now
placed in a proper position to take upon you the solemn oath
or obligation of an Entered Apprentice Mason, which I as-
sure you is neither to affect your religion or politics. If you
are willing to take it, repeat your name and say after me:'*
[And although many have refused to take any kind of an ob-
ligation, and begged for the privilege of retiring, yet none
have ever made their escape; they have been either coerced
or persuaded to submit. There are thousands who never
return to the lodge after they are initiated.] The following
obligation is then administered :
I, A. B., of my own free will and accord, in presence of
Almighty God and this worshipful lodge of Free and Accepted
Masons, dedicated to God, and held forth to the holy order
of St. John, do hereby and hereon most solemnly and sin-
cerely promise and swear that I will always hail, ever con-
ceal and never reveal any part or parts, art or arts, point or
points of the secret arts and mysteries of ancient Freemason-
ry which I have received, am about to receive, or may here-
after be instructed in, to any person or persons in the
known world, except it be to a true and lawful brother Ma-
son, or within the body of a just and lawful^ constituted
lodge of such ; and not unto him, nor unto them whom I shall
hear so to be, but unto him and them only whom I shall
find so to be after strict trial and due examination, or law-
ful information. Furthermore, do I promise and swear that
I will not write, print, stamp, stain, hew, cut, carve, in-
dent, paint, or engrave it on any thing movable or immova-
ble, under the whole canopy of heaven, whereby or whereon
the least letter, figure, character, mark, stain, shadow, or
resemblance of the same may become legible or intelligible;
to myself or any other person in the known world, whereby
the secrets of Masonry may be unlawfully obtained through
my- unworthiness. To all of which I do most solemnly
and sincerely promise and swear, without the least equivo-
cation, mental reservation, or self evasion of mind in mo
22
whatever; binding myself under no less penalty than to
have my throat cut across, my tongue torn out by the roots,
and my body buried in the rough sands of the sea at low
water-mark, where the tide ebbs and flows twice in twenty-
ftuit hours; so help me God, and keep me steadfast in the
due performance of the same."
After the obligation the Master addresses the candidate
in the following manner: "Brother, to you the secrets of Ma-
sonry are about to be unveiled, and a brighter sun never
shone lustre on your eyes; while prostrate before this sacred
altar, do you not shudder at every crime? Have you not
confidence in every virtue? May these thoughts ever in-
spire you with the most noble sentiments; may you ever feel
that elevation of soul that shall scorn a dishonest act.
Brother, what do you most desire?"
Ans. "Light."
Master to brethren, "Brethren, stretch forth your hands
and assist in bringing this new made brother from darkness
to light." The members having formed a circle round the
candidate, the Master says, "And God said let there be light,
and there was light." At the same time all the brethren
clap their hands, and stamp on the floor with their right foot
as heavy as possible, the bandage dropping from the candi-
date's eyes at the same instant, which, after having been so
long blind, and full of fearful apprehensions all the time,
this great and sudden transition from perfect darkness to a
brighter tif possible] than the meridian sun in a mid-summer
day, sometimes produces an alarming effect. I once knew
a man to faint on being brought to light; and his recovery
was quite doubtful for some time; however, he did come to,
but he never returned to the lodge again. I have often
conversed with him on the subject; he is yet living, and will
give a certificate in support of the above statement at any
time if requested*
After the candidate, is brought to light, the Master ad-
dresses him as follows: "Brother, on being brought to
light, you first discover three great lights in Masonry, by
the assistance of three, lesser; they are thus explained: the
three great lights in Masonry are the Holy Bible, Square
and Compass, The Holy Bible is given to us as a rule and
guide for our £aitb and practice; the Square, to square our
*3
actions, and the Compass to keep us In due bounds with all
mankind, but more especially with the brethren. The three
lesser lights are three burning tapers, or candles placed on
candlesticks (some say, or candles on pedestals) they rep-
resent the sun, moon, and Master of the lodge, and are thus
explained. As the sun rules the day and the moon governs
the night, so ought the worshipful Master with equal regu-
larity to rule and govern his lodge, or cause the same to be
done; you next discover me, as Master of this lodge, ap-
proaching you from the east upon the first step of Masonry,
under the sign and due-guard of an Entered Apprentice Ma-
son. (The sign and due-guard has been explained.) This
is the manner of giving them ; imitate me as near as you
can, keeping your position. First step off with your left
foot, and bring the heel of the right into the hollow
thereof, so as to form a square. [This is the first step in
Masonry.] The following is the sign of an Entered Appren-
tice Mason, and is the sign of distress in this degree; you
are not to give it unless in distress. [It is given by holding
your two hands transversely across each other, the right
hand upwards and one inch from the left.] The following
is the due-guard of an Entered Apprentice Mason. [This is
given by drawing your right hand across your throAt, tlie
thumb next to your throat, your arm as high as the elbow
in a horizontal position.] "Brother, I now present you my
right hand in token of brotherly love and esteem, and with
it the grip and name of the grip of an Entered Apprentice
Ma?nn." The rights hands are
joined together as in shaking
hands and each sticks his thumb
nail into the third joint or upper
end of the forefinger; the name
of the grip is Boaz, and is to be given in the following man-
ner and no other; the Master first gives the grip and word,
and divides it for the instruction of the candidate; the ques-
tions are as follows : The Master and candidate holding each
other by the grip, as before described, the Master says, "What
is this?"
Ans. "A grip."
"A grip of what?"
Ans. "The grip of an Entered Apprentice Mason."
a*
"Has it a name?"
Ans. "It has."
"Will you give it to me?"
Ans. "I did not so receive it, neither can I so impart
ft."
"What will you do with it?"
Ans. "Letter it or halve it."
"Halve it and begin/'
Ans. "You begin."
"Begin you."
Ans. "B-O."
"A-Z."
Ans. "BOAZ."
Master says, "Right, brother Boaz, I greet you. It is
the name of the left hand pillar of the porch of King Solo-
mon's temple. Arise, brother Boaz, and salute the Junior
and Senior Wardens, as such, and convince them that you
have been regularly initiated as an Entered Apprentice Ma-
son, and have got the sign, grip and word." The Master
returns to his seat while the Wardens are examining the
candidate, and gets a lambskin or white apron, presents it
to the candidate, and observes, "Brother, I now present
you with a lambskin or white apron. It is an emblem of
innocence, and the badge of a Mason — it has been worn by
kings, princes and potentates of the earth, who have never
been ashamed to wear it. It is more honorable than the
diadems of kings, or pearls of princesses, when worthily
worn; it is more ancient than the Golden Fleece or Roman
Eagle, more honorable than the Star and Garter, or any
other order that can be conferred upon you at this or any
other time, except it be in the body of a just and lawfully
constituted lodge; you will carry it to the Senior Warden
in the west, who will teach you how to wear it as an Entered
Apprentice Mason." The Senior Warden ties the apron on,
and turns up the flap instead of letting it fall down in front
of the top of the apron. This is the way Entered Appren-
tice Masons wear, or ought to wear their aprons until they
are advanced. The candidate is now conducted to the Mas-
ter in the east, who says, "Brother, as you are dressed, it
is necessary you should have tools to work with ; I will now
present you with the working tools of an Entered Apprentice
25
Mason, which are the twenty-four inch gauge and common
gavel ; they are thus explained : — The twenty-four inch gauge
is an instrument made use of by operative Masons to meas-
ure and lay out their work, but we as Free and Accepted Ma-
sons make use of it for the more noble and glorious purpose
of dividing our time. The twenty-four inches on the gauge
are emblematical of the twenty-four hours in the day, which
we are taught to divide into three equal parts, whereby we
find eight hours for the service of God, and a worthy, dis-
tressed brother, eight hours for our usual vocations, and
eight for refreshment and sleep; the common gavel is an
instrument made use of by operative Masons to break off the
corners of rough stones, the better to fit them for the builder's
use, but we, as Free and Accepted Masons, use it for the
more noble and glorious purpose of divesting our hearts and
consciences of all the vices and superfluities of life, thereby
fitting our minds as living and lively stones, for that spirit-
ual building, that house not made with hands, eternal in
the heavens. I also present you with a new name; it is
CAUTION; it teaches you that as you are barely instruct-
ed in the rudiments of Masonry, that you should be cau-
tious over all your words and actions, particularly when be-
fore the enemies of Masonry. I shall next present you
with three precious jewels, which are a listening ear, a si-
lent tongue, and a faithful heart. A listening ear teaches
you to listen to the instructions of the Worshipful Master;
but more especially that you should listen to the calls and
cries of a worthy, distressed brother. A silent tongue teaches
you to be silent while in the lodge that the peace and har-
mony thereof may not be disturbed, but more especially
that you should be silent before the enemies of Masonry that
the craft may not be brought into disrepute by your impru-
dence. A faithful heart teaches you to be faithful to the
instructions of the Worshipful Master at all times, but more
especially, that you should be faithful, and keep and con-
ceal the secrets of Masonry, and those of a brother, when
i?iven to you in charge, as such; that they may remain as
secure and inviolable in your breast as in his own, before
communicated to you. I further present you with check-
words, two; their names are truth and union, and are thus
explained: Truth is a divine attribute and the foundation
26
of every virtue; to be good and true, is the first lesson we
are taught in Masonry; on this theme we contemplate, and
by its dictates endeavor to regulate our conduct; hence,
while influenced by this principle, hypocrisy and deceit are
unknown among us ; sincerity and plain dealing distinguish
us, and the heart and tongue join in promoting each other's
welfare and rejoicing in each other's prosperity.
Union is that kind of friendship which ought to appear
conspicuous in every Mason's conduct. It is so closely allied
to the divine attribute, truth, that he who enjoys the one,
is seldom destitute of the other. Should interest, honor,
■prejudice, or human depravity ever induce you to violate
any part of the sacred trust we now repose in you, let these
two important words, at the earliest insinuation, teach you
to pull on the check-line of truth, which will infallibly direct
you to pursue that straight and narrow path which ends in
the full enjoyment of the Grand Lodge above, where we
shall all meet as Masons and members of the same family,
in peace, harmony, and love ; where all discord on account
of politics, religion, or private opinion shall be unknown
and banished from within your walls.
Brother, it has been a custom from time immemorial to
demand, oi» ask from a newly made brother, something of a
metallic kind, not so much on account of its intrinsic value,
but that it may be deposited in the archives of the lodge, ai
a memo/ial, that you were herein made a Mason; — a small
trifle will be sufficient,— anything of a metallic kind will do;
if you have no money, anything of a metallic nature will be
sufficient: even a button will do." [The candidate says he
has nothing about him ; it is known he has nothing.]
"Search yourself/' the Master replies. He is assisted in
searching, nothing is found. "Perhaps you can borrow a
trifle," says the Master. [He tries to borrow, none will
lend him — he proposes to go into the other room where his
clothes are; he is not permitted. If a stranger, he is very
embarrassed.] Master to candidate, "Brother, let this ever
be a striking lesson to you and teach you, if you should ever
see a friend, or more especially a brother in a like penniless
situation, to contribute as liberally to his relief as his situation
•uav require, and your abilities will admit, without material
injury to yourself or family." Master to Senior Deacon.
27
"You will conduct the candidate back from whence he came,
and invest him of what he has been divested, and let him
return for further instruction." The candidate is then con-
ducted to the preparation room, and invested of what he
had been divested, and returns to the north-east corner of
the lodge, and is taught how to stand upright like a man;
when and where the following charge is, or ought to be de-
livered to him ; though it is omitted nine times out of ten,
as are near one-half of the ceremonies.
Master to candidate, "Brother, as you are now initiated
into the first principles of Masonry, I congratulate you on
having been accepted into this ancient and honorable order;
ancient, as having subsisted from time immemorial; and
honorable, as tending in every particular so to render all
men who will become conformable to its principles. No
institution was ever raised on a better principle, or more solid
foundation, nor were ever more excellent rules and useful
maxims laid down than are inculcated in the several Masonic
lectures. The greatest and best of men in all ages have been
encouragers and promoters of the art, and have never
deemed it derogatory to their dignity to level themselves
with the fraternity, extend their privileges, and patronize their
assemblies."
There are three great duties, which, as a Mason, you are
charged to inculcate. To God, your neighbor, and yourself.
To God, in never mentioning his name but with that reve-
rential awe that is due from a creature to his Creator; to
implore his aid in all your laudable undertakings, and to
esteem him as the chief good — To your neighbor, in acting
upon the square and doing unto him as you wish he should
do unto you; and to yourself in avoiding all irregularity, or
intemperance which may impair your faculties, or debase the
dignity of your profession. A zealous attachment to these
principles will ensure public and private esteem. In the state
you are to be a quiet and peaceable subject, true to your
government and just to your country; you are not to coun-
tenance disloyalty, but faithfully submit to legal authority,
and conform' with cheerfulness to the government of the
country in which you live. In your outward demeanor be
particularly careful to avoid censure or reproach. Although
your frequent appearance at our regular meetings is earnestly
28
solicited, yet it is not meant that Masonry should interfere
with your necessary vocations; for these are on no account
to be neglected; neither are you to suffer your zeal for the
institution to lead you into argument with those, who,
through ignorance, may ridicule it. At your leisure hours,
that you may improve in Masonic knowledge, you are to
converse with well-informed brethren, who will be always as
ready to give, as you will be to receive information. Finally,
keep sacred and inviolable the mysteries of the order, as
these are to distinguish you from the rest of the community,
and mark your consequence among Masons. If, in the cir-
cle of your acquaintance, you find a person desirous of being
initiated into Masonry, be particularly attentive not to rec-
ommend him, unless you are convinced he will conform to
our rules, that the honor, glory, and reputation of the in-
stitution may be firmly established, and the world at large
convinced of its good effects."
The work of the evening being over, I will proceed to give
a description of the manner of closing the lodge. It is a
very common practice in lodges to close a lodge of Entered
Apprentices, and open a lodge of Fellow Crafts, and close
that, and open a Master Mason's lodge, all in the same even-
ing.
Some brother generally makes a motion that the lodge be
closed ; it being seconded and carried : —
The Master to the Junior Deacon — "Brother Junior,"
[giving one rap which calls up both Deacons,] "the first as
well as the last care of a Mason?
Ans. "To see the lodge tyled, Worshipful."
Master to Junior Deacon, "Attend to that part of your duty,
and inform the Tyler that we are about to close this lodge
of Entered Apprentice Masons, and direct him to tyle ac-
cordingly." The Junior Deacon steps to the door and gives
three raps, which are answered by the Tyler with three more;
the Junior Deacon then gives one, which is also answered
by the Tyler by one. The Junior Deacon then opens the
door, delivers his message, and resumes his place in the lodge
and says, "The door is tyled, Worshipful."
Master to Junior Deacon, "By whom?"
Ans. "By a Master Mason without the door, armed with
the proper implements of his office."
20
Master to Junior Deacon, "His business there?"
Ans. "To keep off all cowans and eavesdroppers and see
that none pass or repass without permission from the
chair/'
Master to Junior Deacon, "Your place in the lodge, brother
Junior?"
Ans. "At the right hand of the Senior Warden in the
west"
Master to Junior Deacon, "Your duty there?"
Ans. "To wait on the Worshipful. Master and Wardens,
act as their proxy in the active duties of the lodge, and take
charge of the door."
Master to the Junior Deacon, "The Senior Deacon's place
in the lodge?"
Ans. "At the right hand of the Worshipful Master in the
cast."
Master to Senior Deacon, "Your duty there, brother
Senior?"
Ans. "To wait on the Worshipful Master and Wardens,
act as their proxy in the active duties of the lodge, attend
to the preparation and introduction of candidates, receive and
clothe all visiting brethren. ,,
Master to the Senior Deacon, "The Secretary's place in the
lodge?"
Ans. "At your left hand, Worshipful."
Master to Secretary, "Your duty there, brother Secre-
tary?"
Ans. "Duly to observe the Master's will and pleasure; re-
cord the proceedings of the lodge; transmit a copy of the
same to the Grand Lodge, if required; receive all moneys
and money bills from the hands of the brethren; pay them
over to the Treasurer, and take his receipt for the same."
Master to the Secretary, "The Treasurer's place in the
lodge?"
Ans. "At the right hand of the Worshipfui Master.'*
Master to Treasurer, "Your business there, brother Treas-
urer?"
Ans. "Duly to observe the Worshipful Master's will and
pleasure; receive all moneys and money bills from the hands
of the Secretary; keep a just and accurate account of the
same; pay them out by order of the Worshipful Master and
Consent of the brethren."
Master to the Treasurer, "The Junior Warden's place in th*
lodge?"
Ans. "In the south, Worshipful."
Master to the Junior Warden, 44 Your business there, broth-
er Junior?"
Ans. "As the sun in the south, at high meridian, is the
beauty and glory of the day, so stands the Junior Warden
in the south, at high twelve, the better to observe the time;
call the crafts from labor to refreshment; superintend them
during the hours thereof; see that none convert the pur-
poses of refreshment into that of excess or intemperance ; call
them on again in due season, that the Worshipful Master may
have honor, and they pleasure and profit thereby."
The Master to the Junior Warden, [I wish the reader to
take particular notice that in closing the lodge the Master
asks the Junior Warden as follows: "The Master's place in
the lodge?" and in opening he asks the Senior Warden the
same question.] "The Master's place in the lodge?"
Ans. "In the east, Worshipful."
Master to Junior Warden, "His duty there?"
Ans. "As the sun rises in the east to open and adorn the
day, so presides the Worshipful Master in the east to open
and adorn his lodge; set his crafts to work with good and
wholesome laws, or cause the same to be done."
Master to Junior Warden, "The Senior Warden's place in
the lodge?"
Ans. "In the west, Worshipful."
Master to Senior Warden, "Your business there, brother
Senior?"
Ans. "As the sun sets in the west to close the day, 'jo
stands the Senior Warden in the west to assist the Worship-
ful Master in opening and closing the lodge; take care of
the jewels and implements ; see that none be lost ; pay the
crafts their wages, if any be due, and see that none go away
dissatisfied."
The Master now gives three raps, when all the brethren
rise, and the Master asks, "Are you all satisfied?" They an-
swer in the affirmative, by giving the due-guard. Should
the Master discover that any declined giving it, inquiry is
immediately made why it is so; and if any member is <S2t»
31
satisfied with any part of the proceedings, ot with any
brother, the subject is immediately investigated. Master to
the brethren, "Attend to giving the signs; as I do so do
you; give them downwards" (which is by giving the last
in opening, first in closing. In closing, on this degree, you
first draw your right hand across your throat, as herein be-
fore described, and then hold your two hands over each
other as before described. This is the method pursued
through all the degrees ; and when opening on any of the up-
per degrees, all their signs, of all the preceding degrees, are
given before you give the signs of the degree on which you
are opening.) This being done, the Master proceeds, "I
now declare this lodge of Entered Apprentice Masons reg-
ularly closed in due and ancient form. Brother Junior War-
den, please inform brother Senior Warden, and request him
to inform the brethren that it is my will and pleasure that
this lodge of Entered Apprentice Masons be now closed,
and stand closed until our next regular communication, un-
less a case or cases of emergency shall require earlier
convention, of which every member shall be notified; during
which time it is seriously hoped and expected that every
brother will demean himself as becomes a Free and Accepted
Mason." Junior Warden to Senior Warden, "Brother
Senior, it is the Worshipful Master's will and pleasure that
this lodge of Entered Apprentice Masons be closed, and
stand closed until our next regular communication, unless a
case or cases of emergency shall require earlier convention, of
which every brother shall be notified; during which time it
is seriously hoped and expected that every brother will de-
mean himself as becomes a Free and Accepted Mason."
Senior Warden to the brethren, "Brethren, you have heard
the Worshipful Master's will and pleasure, as communicated
to me by brother Junior; so let it be done." Master to the
Junior Warden, "Brother Junior, how do Masons meet?"
Ans. 'On the level."
Master to Senior Warden, "How do Masons part?"
Ans. "On the square."
Master to the Junior and Senior Wardens, "Since we
meet on the level, brother Junior, and part on the square,
brother Senior, so let us ever meet and part, in the name of
the Lord." Here follows a prayer sometimes used. Master
32
to the brethren, "Brethren, let us pray.*
"Supreme Architect of the Universe! accept our humble
praises for the many mercies and blessings which thy bounty
has conferred upon us, and especially for this friendly and
social intercourse. Pardon, we beseech thee, whatever thou
hast seen amiss in us since we have been together; and con-
tinue to us thy presence, protection and blessing. Make us
sensible of the renewed obligations we are under to love thee
supremely, and to be friendly to each other. May all our
irregular passions be subdued; and may we daily increase in
faith, hope and charity, but more especially in that charity
which is the bond of peace, and perfection of every virtue.
May we so practice thy precepts that through the merits
of the Redeemer we may finally obtain thy promises, and find
an acceptance through the Gates, and into the Temple and
City of our God. So mote it be — Amen."
A Benediction, oftener used at closing than the preceding
prayer.
May the blessing of heaven rest upon us and all regular
Masons; may brotherly love prevail, and every moral and
social virtue cement us. So mote it be — Amen.
After the prayer the following charge ought to be deliv-
ered, but it is seldom attended to; in a majority of lodges it
is never attended to.
Master to brethren, "Brethren, we are now about to quit
this sacred retreat of friendship and virtue to mix again with
the world. Amidst its concerns and employment forget not
the duties which you have heard so frequently inculcated,
and so forcibly recommended in this lodge. Remember,
that around this altar, you have promised to befriend and re-
lieve every brother who shall need your assistance. You
have promised in the most friendly manner to remind him
of his errors and aid a reformation. These generous princi-
ples are to extend further: Every human being has a claim
upon your kind offices. Do good unto all. Recommend it
more "especially to the household of the faithful." Finally,
brethren, be ye all of one mind, live in peace, and may the
God of love and pesce delight to dwell with and bless
yon."
In some lodges, after the charge is delivered, the Master
says, "Brethren, form on the square." When all the breth-
33
ren form a circle, and the Master, followed by every brother
(except in using the words) says, "And God said let there
be light, and there was light." At the same moment that
the last of these words drops from the Master's lips, every
member stamps with his right foot on the floor, and at the
same instant bring their hands together with equal force,
and in such perfect unison with each other that persons sit-
uated so as to hear it would suppose it the precursor of some
dreadful catastrophe. This is called "the shack/ 9
Having described all the ceremonies and forms apper-
taining to the opening of a lodge of Entered Apprentice
Masons, setting them to work, initiating a candidate, and
closing the lodge, I will now proceed to give the lecture on
this degTee. It is divided into three sections. The lecture is
nothing more or less than a recapitulation of the preced-
ing ceremonies and forms, by way of question and answer,
and fully explains the same. In fact, the ceremonies and
forms (generally Masonically called the work) and lectures
are so much the same that he who possesses a knowledge of
the lectures cannot be destitute of a knowledge of what the
ceremonies and forms are. As the ceremonies used in open-
ing and closing are the same in all the degrees it is thought
best to give the whole in one insertion; it being the sincere
wish of the writer that every reader should perfectly under-
stand all the formulas of the whole Masonic fabric, as he
then will thereby be able to form correct opinions of the
propriety or impropriety, advantages or disadvantages of the
same.
First Section of the Lecture on the First Degree of Ma-
sonry.
"From whence come you as an Entered Apprentice Ma-
son?"
Ans. "From the holy lodge of St. John, at Jerusalem."
"What recommendations do you bring?"
Ans. "Recommendations from the Worshipful Master,
Wardens and brethren of that right worshipful lodge, whom
greet you."
"What comest thou hither to do?"
Ans, "To learn to subdue my passions, and improve my*
self in the secret arts and mysteries of ancient Freema-
sonry."
''You are a Mason then, 1 presume.*''
Ans. "lam."
How shall I know you to oe a Mason?'*
Ans. "By certain signs and a token."
"What are signs?"
Ans. "All right angles, horizontals and perpendiculars.'*
"What is a token?"
Ans. "A certain friendly and brotherly grip, whereby
one Mason may know another, in the dark as well as in the
light."
"Where were you first prepared to be made a Mason ?"
Ans. "In my heart."
"Where secondly?"
Ans. "In a room adjacent to the body of a just and law-
fully constituted lodge of such."
"How were you prepared?"
Ans. "By being divested of all metals, neither naked nor
clothed, barefoot nor shod, hoodwinked, with a Cable Towt
about my neck, in whish situation I was conducted to the
door of the lodge."
"You being hoodwinked how did you know it to be a
door?"
Ans. "By first meeting with resistance, and afterwards
gaining admission."
"How did you gain admission?"
Ans. "By three distinct knocks from without, answered
by the same within."
"What was said to you from within?"
Ans. "Who comes there? Who comes there? Who
comes there?
"Your answer?"
Ans. "A poor blind candidate who has long been desirous
of having and receiving a part of the rights and benefits
of this worshipful lodge, dedicated to God, and held forth
to the holy order of St. John, as all true fellows and broth-
ers have done, who have gone this way before me."
"What further was said to you from within?"
Ans. "I was asked i-f it was of my own free will and ac-
cord I made this request, if I was duly and truly proposed,
worthy and well qualified, all of which being answered in
the affirmative, I was asked by what further rights I ex-
fltm miles long
35
pected to obtain so great a favor or benefit."
"Your answer?"
Ans. "By being a man, free born, of lawful age and wei!
recommended."
"What was then said to you?"
Ans. "I was bid to wait till the Worshipful Master in the
cast was made acquainted with my request and his answer
returned."
"After his answer returned what followed?"
Ans. "I was caused to enter the lodge."
"How?"
Ans. "Qn the point of some sharp instrument pressing
my naked left breast in the name of the Lord."
"How were you then disposed of?"
Ans. "I was conducted to the center of the lodge and
there caused to kneel for the benefit of a prayer." [See page
X9.1
"After prayer what was said to you?"
Ans. "I was asked in whom I put my trust."
"Your answer?"
Ans. "In God."
"What followed?"
Ans. "The Worshipful Master took me by the right hanc*
and said, 'Since in God you put your trust, arise, and fol-
low your leader, and fear no danger.'"
"How were you then disposed of?"
Ans. "I was conducted three times regularly round the
lodge and halted at the Junior Warden in the south, where
the same questions were asked and answers returned as at
the door."
"How did the Junior Warden dispose of you?"
Ans. "He ordered me to be conducted to the Senior
Warden in the west; where the same questions were asked
and answers returned as before."
"How did the Senior Warden dispose of you?"
Ans. "He ordered me to be conducted to the Worshipful
Master in the east, where the same questions were asked
and answers returned as before, who likewise demanded of
me from whence I came and whither I was traveling."
"Your answer?"
Ans. "From the west and traveling to the east"
36
"Why do you leave the west and travel to the east?*
Ans. "In search of light/'
"How did the Worshipful Master then dispose of you?"
Ans. "He ordered me to be conducted back to the west,
from whence I came, and put in the care of the Senior War-
den, who taught me how to approach the east, the place of
light, by advancing upon one upright regular step to the
first step, my feet forming the right angle of an oblong
square, my body erect at the altar before the Worshipful
Master."
"What did the Worshipful Master do with you?"
Ans. "He made an Entered Apprentice Mason of me."
"How?"
Ans. "In due form."
"What was that due form?"
Ans. "My left knee bare, bent, my right forming a square;
my left hand supporting the Holy Bible, Square, and Com-
pass, and my right covering the same; in which position I
took upon me the solemn oath or obligation of an Entered
Apprentice Mason. [See page 21.]
"After you had taken your obligation what was said to
you?"
Ans. "I was asked what I most desired."
'Your answer?"
Ans. "Light."
"Were you immediately brought to light?"
Ans. "I was."
"How?"
Ans. "By the direction of the Master and assistance of
the brethren."
"What did you first discover after being brought to
light?"
Ans. "Three great lights in Masonry, by the assistance
of three lesser."
"What were those three great lights in Masonry?"
Ans. "The Holy Bible, Square and Compass."
"How are they explained?"
Ans. "The Holy Bible is given to us as a guide for our
faith and practice; the Square to square our actions; and
the Compass to keep us in due bounds with all mankind,
but more especially with the brethren."
may know another in the dark as well as the light."
37
"What were those three lesser lights?"
Ans. "Three burning tapers, or candle, on candle
sticks."
"What do they represent?"
Ans- "The Sun, Moon, and Master of the lodge "
"How are they explained?"
Ans. "As the Sun rules the day, and the Moon governs
the night, so ought the Worshipful Master to use his en-
deavors to rule and govern his lodge with equal regularity
or cause the same to be done."
"What did you next discover?"
Ans. "The Worshipful Master approaching me from the
east, under the sign and due-guard of an Entered Apprentice
Mason, who presented me with his right hand in token of
brotherly love and esteem, and proceeded to give me the
grip and word of an Entered Apprentice Mason, and bid me
arise and salute the Junior and Senior Wardens and con-
vince them that I had been regularly initiated as an Entered
Apprentice Mason, and was in possession of the sign, grip
and word."
"What did you next discover?"
Ans. "The Worshipful Master a second time approach-
ing me from the east, who presented me with a lambskin or
white apron, which he said was an emblem of innocence, and
the badge of a Mason; that it had been worn by kings,
princes and potentates of the earth who had never been
ashamed to wear it ; that it was more honorable than the dia-
dems of kings or pearls of princesses, when worthily worn,
and more ancient than the Golden Fleece, or Roman Eagle,
more honorable than the Star or Garter, or any other order
that could be conferred upon me at that time or any time
thereafter, except it be in the body of a just and lawfully
constituted lodge of Masons; and bid me carry it to the
Senior Warden in the west, who taught me how to wear it
as an Entered Apprentice Mason."
"What were you next presented with?"
Ans. "The working tools of an Entered Apprentice Ma-
son."
"What were they?"
Ans. "A twenty-four inch gauge and common gaveL"
"How were they explained?"
38
Ans. "The twenty-four inch gauge is an instrument made
use of by operative masons to measure and lay out their
work, but we as Free and Accepted Masons are taught to
make use of it for the more noble and glorious purpose of
dividing our time; the twenty- four inches on the gauge are
emblematical of the twenty-four hours in the day, which we
are taught to divide into three equal parts, whereby we find
eight hours for the service of God and a worthy distressed
brother, eight hours for our usual vocation, and eight hours
for refreshment and sleep. The common gavel is an in-
strument made use of by operative masons to break off the
corners of rough stones, the better to fit them for the build-
er's use, but we, as Free and Accepted Masons, are taught
to make use of it for the more noble and glorious purpose of
divesting our hearts and consciences of all the vices and su-
perfluities of life, thereby fitting our minds as lively and liv-
ing stones for that spiritual building, that House not made
with hands, eternal in the heavens."
"What were you next presented with?"
Ans. "A new name."
"What was that?"
Ans, "Caution."
"What does it teach?"
Ans. "It teaches me as I was barely instructed in the ru-
diments of Masonry, that I should be cautious over all my
words and actions, especially when before its enemies."
"What were you next presented with?"
Ans. "Three precious jewels."
"What are they?"
Ans. "A listening ear, a silent tongue, and a faithful
heart."
"What do they teach?"
Ans. "A listening ear teaches me to listen to the in*
structions of the Worshipful Master, but more especially
that I should listen to the calls and cries of a worthy dis-
tressed brother. A silent tongue teaches me to be silent in
the lodge, that the peace and harmony thereof may not be
disturbed ; but more especially that I should be silent when
before the enemies of Masonry. A faithful heart, that I
should be faithful to the instructions of the Worshipful Mas-
ter at all times, but more especially that I should be faith-
39
ful and keep and conceal the secrets of Masonry, and thos«
of a brother, when given to me in charge as such, that they
remain as secure and inviolable in my breast, as in his own
before communicated to me."
"What were you next presented with?"
Ans. "Check-words two."
"What were they?"
Ans. "Truth and Union."
"How explained?"
"Truth is a divine attribute, and the foundation of every
virtue. To be good and true are the first lessons we are
taught in Masonry. On this theme we contemplate, and by
its dictates endeavor to regulate our conduct; hence, while
influenced by this principle, hypocrisy and deceit are un-
known amongst us; sincerity and plain dealing distinguishes
us; and heart and tongue join in promoting each other's
welfare, and rejoicing in each other's prosperity. Union is
that kind of friendship that ought to appear conspicuous in
the conduct of every Mason. It is so closely allied to the
divine attribute, truth, that he who enjoys the one is seldom
destitute of the other. Should interest, honor, prejudice,
or human depravity ever influence you to violate any part of
the sacred trust we now repose in you, let these two im-
portant words, at the earliest insinuation, teach you to put on
the check-line of truth, which will infallibly direct you to
pursue that strait and narrow path, which ends in the full
enjoyment of the Grand Lodge above, where we shall all
meet as Masons and members of one family; where all dis-
cord on account of religion, politics or private opinion shall
be unknown and banished from within our walls."
"What followed?"
Ans. "The Worshipful Master in the east made a de-
mand of me something of a metalic kind, which he said was
not so much on account of its intrinsic value, as that it
might be deposited in the archives of the lodge, as a memo-
rial that I had therein been made a Mason."
"How did the Worshipful Master then dispose of
you?"
"He ordered me to be conducted out of the lodge and
vested of what I had been divested, and returned for further
instructions. 99
4U
"After you returned how were you disposed of"
Ans. "I was conducted to the northeast corner of th*
lodge, and there caused to stand upright like a man, my feel
forming a square, and received a solemn injunction, ever to
walk and act uprightly before God and man, and in addi-
tion thereto, received the following charge: [For this charge
see page 27.]
SECTION SECOND.
"Why was you divested of all metals when you was
made a Mason?"
Ans. "Because Masonry regards no man on account of
his worldly wealth or honors; it is, therefore, the internal
and not the external qualifications that recommend a man to
Masonry/'
"A second reason?"
Ans. "There was neither the sound of an axe, hammer,
or any other metal tool heard at the building of King Solo-
man's temple."
"How could so stupendous a fabric be erected without
the sound of axe, hammer, or any other metal tool?"
Ans. "All the stones were hewed, squared and numbered
in the quarries where they were raised, all the timbers
felled and prepared in the forests of Lebanon, and carried
down to Joppa on floats, and taken from thence up to Jeru-
salem, and set up with wooden mauls, prepared for that pur-
pose; which, when completed, every part thereof fitted with
that exact nicety, that it had more the resemblance of the
hand workmanship of the Supreme Architect of the Uni-
verse, than that of human hands."
"Why was you neither naked nor clothed?"
Ans. "As I was an object of distress at that time, it was
to remind me, if ever I saw a friend, more especially a
brother, in a like distressed situation, that I should contrib-
ute as liberally to his relief as his situation required, and
my abilities would admit, without material injury to myself
or family."
"Why were you neither barefoot or shod?"
Ans. "It was an ancient Israelitish custom, adopted
among Masons ; and we read, in the book of Ruth, concerning
41
their mode and manner of changing and redeeming, 'and to
confirm all things, a brother plucked off his shoe and gave
it to his neighbor, and that was testimony in Israel/ This,
then, therefore, we do in confirmation of a token and as a
pledge of our fidelity; thereby signifying that we will re-
nounce our own wills in all things, and become obedient to
the laws of our ancient institutions."
"Why were you hoodwinked?"
"That my heart might conceive before my eyes beheld the
beauties of Masonry,"
"A second reason?"
Ans. "As I was in darkness at that time, it was to re-
mind me that I should keep the whole world so respecting
Masonry."
"Why had you a Cable Tow about your neck?"
Ans. "In case I had not submitted to the manner and
mode of my initiation, that I might have been led out of the
lodge without seeing the form and beauties thereof."
"Why did you give three distinct knocks at the door?"
Ans. "To alarm the lodge, and let the Worshipful Master,
Wardens and brethren know that a poor blind candidate
prayed admission."
"What does those three distinct knocks allude to?"
Ans. "A certain passage in Scripture, wherein it says,
'Ask and it shall be given, seek and ye shall find, knock
and it shall be opened unto you/"
"How did you apply this to your then case in Ma-
sonry?"
Ans. "I asked the recommendations of a friend to be-
come a Mason, I sought admission through his recommenda-
tions, and knocked, and the door of Masonry opened tinto
me."
"Why was you caused to enter on the point of some
sharp instrument pressing your naked left breast in the name
of the Lord?"
Ans. "As this was a torture to my flesh, so might the
recollection of it ever be to my heart and conscience, if
ever I attempted to reveal the secrets of Masonry unlaw-
fully."
"Why was you conducted to the center of the lodge, and
tflere caused to kneel for the benefit of a prayer?"
4*
Ans. "Before entering on this, or any other great an<5
important undertaking, it is highly necessary to implore a
blessing from Deity."
"Why was you asked in whom you put your trust?"
Ans. "Agreeable to the laws of our ancient institution,
no atheist could be made a Mason, it was therefore necessary
that I should believe in Deity; otherwise no oath Or obli-
gation could bind me."
"Why did the Worshipful Master take you by the right
hand and bid you arise, follow your leader and fear no
danger?"
Ans. "As I was in darkness at that time, and could
neither foresee nor avoid danger, it was to remind me that I
was in the hands of an affectionate friend, in whose fidelity
I might with safety confide "
"Why was you conducted three times regularly round
the lodge?"
Ans. "That the Worshipful Master, Wardens and breth-
ren might see that I was duly and truly prepared."
"Why did you meet with those several obstructions on the
way?"
Ans. "This and every lodge is, or ought to be, a true
representation of King Solomon's Temple, which, when com-
pleted, had guards stationed at the east, west and south
gates."
"Why had they guards stationed at those several
gates?"
Ans. "To prevent any one from passing or repassing that
was not duly qualified."
"Why did you kneel on your left knee and not on your
right, or both?"
Ans. "The left side has ever been considered the weak-
est part of the body; it was therefore to remind me that
the part I was then taking upon me was the weakest part
of Masonry, it being that only of an Entered Apprentice."
"Why was your right hand placed on the Holy Bible r
Square and Compass, and not your left, or both?"
Ans. "The right hand has ever been considered the
seat of fidelity, and our ancient brethren worshiped Deity
under the name of Fides, which has sometimes been repre-
suited by two r^*- toined together; at others, by two
human figures molding eacn otLci by the right hand; the
right hand, therefore, we wst in this great and important
underline co signify, in the strongest manner possible, the
sincerity of our intentions :n the business we are en-
gaged.
"Why did the Worshipful Master present you with a
lambskin or white apron?"
Ans. "The lambskin has, In all ages, been deemed an
emblem of innocence; he, therefore, who wears the lamb-
skin, as a badge of a Mason, is thereby continually reminded
of that purity of life and rectitude of conduct which is so es-
sentially necessary to our gaining admission into the celes-
tial lodge above, where the Supreme Architect of the Uni-
verse presides."
"Why did the Master make a demand of you of some-
thing of a metallic nature?"
Ans. "As I was in a poor and pennyless situation at that
time, it was to remind me if ever I saw a friend, but more
especially a brother, in the like poor and pennyless situation,
that I should contribute as liberally to his relief as my abil-
ities would admit and his situation required, without injur-
ing myself or family."
"Why was you conducted to the northeast corner of the
lodge, and there caused to stand upright like a man, your
feet forming a square, receiving at the same time a solemn
charge ever to walk and act upright before God and man?"
Ans. "The first stone in every Masonic edifice is, or
ought to be placed at the northeast corner, that being the
place where an Entered Apprentice Mason receives his first
instructions to build his future Masonic edifice upon."
THIRD SECTION.
"We have been saying a good deal about a lodge; I want
to know what constitutes a lodge?"
Ans. "A certain number of Free and Accepted Masons
duly assembled in a room, or place, with the Holy Bible,
44
Square and Compass, and other Masonic implements vith
a charter from the Grand Lodge empowering them to
work."
"Where did our ancient h rethren meet before lodges were
erected?"
Ans. "On the highest hills, and in the lowest vales "
"Why on the highest hills and the lowest vales?"
Ans. "The better to guard against cowans and enemies,
either ascending or descending, that the brethren might have
timely notice of their approach to prevent being sur-
prised."
"What is the form of your lodge?"
Ans. "An oblong square."
"How long?"
Ans. "From east to west "
"How wide?"
Ans. "Between north and south."
"How high?"
Ans. "From the surface of the earth to the highest
heavens."
"How deep?"
Ans. "From the surface to the center."
"What supports your lodge?"
Ans. "Three large columns or pillars."
"What are their names?"
Ans. "Wisdom, Strength and Beauty."
"Why so?"
Ans. "It is necessary there should be wisdom to con-
trive, strength to support, and beauty to adorn all great
and important undertakings, but more especially this of
ours."
"Has your lodge any covering?"
Ans. "It has; a clouded canopy, or a starry decked
heaven, where all good Masons hope to arrive."
"How do they hope to arrive there?"
Ans. "By the assistancr of Jacob's ladder."
"How many principal rounds has it got?"
Ans. "Three."
"What are their names?"
Ans. "Faith, Hope and Charity."
"What do they teach?"
45
Ans. "Faith in God, Hope in immortality, and Charity to
all mankind."
"Has your lodge any furniture?"
Ans. "It has ; the Holy Bible, Square, and Compass."
"To whom do they belong?"
Ans. "The Bible to God, the Square to the Master, and
the Compass to the Craft."
"How explained?"
Ans. "The Bible to God, it being the inestimable gift of
God to man, for his instruction to guide him through the
rugged paths of life; the Square to the Master, it being the
proper emblem of his office; the Compass to the Craft, by a
due attention to which we are taught to limit our desires,
curb our ambition, subdue our irregular appetites, and keep
our passions and prejudices in due bonds with all mankind,
but more especially with the brethren."
"Has your lodge any ornaments?"
Ans. "It has ; the mosaic, or chequered pavement, the in-
dented tessels, the beautiful tessellated border which sur-
rounds it, with the blazing star in the center."
"What do they represent?"
Ans. "Mosaic or chequered pavement represents this
world, which, though chequered over with good and evil, yet
brethren may walk together thereon and not stumble; the
indented tessel, with the blazing star in the center, the mani-
fold blessings and comforts with which we are surrounded in
this life, but more especially those which we hope to enjoy
hereafter; the blazing star, that prudence which ought to
appear conspicuous in the conduct of every Mason, but more
especially commemorative of the star which appeared in the
east, to guide the wise men to Bethlehem, to proclaim the
birth and the presence of the Son of God."
"Has your lodge any lights?"
Ans. "It has three."
"How are they situated?"
Ans. "East, west, and south."
"Has it none in the north?"
Ans. "It has not."
"Why so?"
Ans. "Because this and every other lodge is, or ought to
be a true representation of King Solomon's Temple, which
4 6
was situated north of the ecliptic ; the sun and moon there-
fore darting their rays from the south, no light was to be
expected from the north; we, therefore, Masonically, term
the north a plac* of darkness."
"Has your lodge any jewels?"
Ans. "It has six; three movable and three immovable."
"What are the three movable jewels?"
Ans. "The Square, Level, and Plumb."
"What do they teach?"
Ans. "The Square, morality ; the Level, equality ; and the
Plumb, rectitude of life and conduct."
"What are the three immovable jewels?"
Ans. "The rough Ashlar, the perfect Ashlar, and the
Trestle-board/'
"What are they?"
Ans. "The rough Ashlar is a stone in its rough and
natural state; the perfect Ashlar is also a stone made ready
by the working tool of the Fellow Craft to be adjusted in the
building: and the ' Trestle-board is for the master workman to
draw his plans and designs upon."
"What do they represent?"
Ans. "The rough. Ashlar reoresents man in his rude and
imperfect state by nature; the perfect Ashlar also represents
man in that state of perfection to which we all hope to arrive
by means of a virtuous life and ducation, our own endeavors,
and the blessing of God. In erecting our temporal building
we pursue the plans and designs laid down by the master
workman on his Trestle-board; but in erecting our spiritual
building we pursue the plans and designs laid down by the
supreme Geometrician of the universe, in the book of Hfe,
which we Masonically term our spiritual Trestle-board."
"Who did you serve?"
Ans. "My Master."
"How long?"
Ans. "Six days."
"What did you serve him with?"
Ans. "Freedom, fervency, and zeal."
"What do they represent?"
Ans. "Chalk, charcoal, and earth."
"Why so?"
47
Ans. "There is nothing freer than chstfk, the slightest
touch of which leaves a trace behind; nothing more fervent
than heated charcoal, it will melt the most obdurate metals;
nothing more zealous than the earth to bring forth."
"How is your lodge situated?"
Ans. "Due east and west/'
"Why so?"
Ans. "Because the sun rises in the east and sets in the
west.' ;
"A second reason?"
Ans. "The gospel was first preached in the east, and is
spreading to the west."
"A third reason?"
Ans. "The liberal arts and sciences began in the east and
are extending to the west."
"A fourth reason?"
Ans. "Because all Churches and Chapels are, or ought to
be, so situated "
"Why are all Churches and Chapels so situated?*
Ans. "Because king Solomon's temple was so situated."
"Why was king Solomon's temple so situated?"
Ans. "Because Moses, after conducting the children of
Israel through the Red Sea, by Divine command erected a
tabernacle to God, and placed it due east and west; which
was to commemorate, to the latest posterity, that miraculous
east wind that wrought their deliverance; and this was an
exact model of king Solomon's temple. Since which time
every well regulated and governed lodge is, or ought to be,
so situated."
"To whom did our ancient brethren dedicate their lodges?"
Ans. "To king Solomon."
"Why so? 1 '
Ans. "Because king Solomon was our most ancient Grand
Master."
"To whom do modern Masons dedicate their lodges?"
Ans. "To St John the Baptist and St. John the Evangel-
ist."
"Why so?"
Ans. "Because they were the two most ancient Christian
patrons of Masonry; and since their time, in every well
regulated & governed lodge there has been a certain point
48
within a circle, which circle is bounded on the east and the
west by two perpendicular and parallel lines, representing the
anniversary of St. John the Baptist, and St. John the Evan-
gelist, who were two perfect parallels, as well in Masonry as
Christianity; on the vertex of which rests the book of the
Holy Scriptures, supporting Jacob's ladder, which is said to
reach the watery clouds; and in passing round this circle we
naturally touch on both these perpendicular parallel lines, as
well as the book of the Holy Scriptures, and while a Mason
keeps himself thus circumscribed he cannot materially err."
[Thus ends the first degree of Masonry, and the reader
who has read and paid attention to it knows more of Masonry
than any Entered Apprentice Mason in Christendom, and
more of this degree than one hundredth part of the Master
Masons, or even Royal Arch Masons; for very few ever
attempt to learn the lectures, or even the obligations; they
merely receive the degrees, and there stop, with the exception
of a few who are fascinated with the idea of holding an office;
they sometimes endeavor to qualify themselves to discharge
the duties which devolve upon them in their respective offices
The offices of secretary and treasurer are by some considered
the most important in the lodge, particularly where there is
much business done.]
49
SECOND OR FELLOW CRAFT DEGREE.
I will now introduce the
reader to the second degree
of Masonry. It is generally
calkd passing, as will be
seen in the lecture. I shall
omit the ceremonies of open-
ing and closing, as they are
precisely the same as in the
first degree, except two
knocks are used in this de-
gree, and the door is en-
tered by the benefit of a pass-word. It is Shibboleth. It
will be explained in the lecture.
The candidate, as before, is taken into the preparation
room, and prepared in the manner following:
All his clothing taken off, except
his shirt; furnished with a pair oi
drawers; his right h.ea.st bare; his
left foot in a slipper, his right bare ;
a cable-tow twice around his neck;
semi-hood-winked; in which situa-
tion he is conducted to the door of
the lodge, where he gives two
knocks, when the Senior Deacon
rises and says: "Worshipful, while
we are peacably at work on the sec-
ond degree of Masonry, under the
influence of faith, hope, and charity,
the door of the lodge is alarmed."
Ma9ter to Senior Deacon, "Enquire
the cause of that alarm. " [In many
lodges they come to the door,
knock, are answered by the Senior
Deacon, and come in . without their
being noticed by the Senior Warden
or Master.] The Senior Deacon
gives two raps oh the inside of the
door. The candidate gives one
without; it is answered by the Se-
nior Deacon with one, when the
door is partly opened by the Senior
Deacon, who enquires, "Who cornea
Dress of Fellow Graft here? Who comes here?
Note.— In modern lodges both eyes are covered, and the
cable-tow Is put around the naked right arm. Instead of around
the neck, see cut
5<>
The Junior Deacon, who is or ought to be the conductor,
answers, "A worthy brother who has beei. regularly initiated
as an Entered Apprentice Mason, served a proper time as
such, and now wishes for further light in Masonry by being
passed to the degree of Fellow Craft."
Senior Deacon to Junior Deacon. "Is it of his own free
will and accord he makes this request?"
Ans. "It is."
Senior Deacon to Junior Deacon: "Is he duly and truly
prepared?"
Ans. "He is."
Senior Deacon to Junior Deacon. "Is he worthy and well
qualified?"
Ans. "He is."
Senior Deacon to Junior Deacon. "Has he made suitable
proficiency in the preceding degree?"
Ans. "He has."
[Very few know any more than they did the night they
were initiated, have not heard their obligation repeated, nor
one section of the lecture, and in fact a very small proportion
of Masons ever learn either.]
Senior Deacon to Junior Deacon. "By what further rights
does he expect to obtain this benefit?"
Ans. "By the benefit of a pass-word."
Senior Deacon to Junior Deacon. "Has he a pass-word?"
Ans. "He has not, but I have it for him."
Senior Deacon to Junior Deacon. "Give it to me."
The Junior Deacon whispers in the Senior Deacon's ear,
"Shibboleth."
The Senior Deacon says, "The pass is right; since this is
the case, you will wait till the Worshipful Master in the east
is made acquainted with his request, and his answer re-
turned."
The Senior Deacon then repairs to the Master and gives
two knocks, as at the door, which are answered by two by the
Master, when the same questions are asked, and answers
returned as at the door, after which the Master says, "Since
he comes with all these necessary qualifications, let him
enter this Worshipful Lodge in the name of the Lord and
take heed on what he enters." As he enters, the angle of
the square is pressed hard against his naked right breast.
5i
X which time the Senior Deacon says, "Brother, when you
:ntered this lodge the first time, you entered on the point
)f the compass pressing your naked left breast, which was
hen explained to you. You now enter it on the angle of the
jquare pressing your naked right breast, which is to teach
rou to act upon the square with all mankind, but more
especially with the brethren/' The candidate is then con-
ducted twice regularly round the lodge, and halted at the
Junior Warden in the south, where he gives two raps, and is
answered by two, when the same questions are asked, and
answers returned as at the door; from thence he is con-
ducted to the Senior Warden, where the same questions are
asked and answers returned as before; he is then conducted
to the Master in the east, where the same questions are asked
and answers returned as before ; the Master likewise demands
oi him from whence he came and whither he is traveling.
He answers, "From the west, and traveling to the east."
The Master asks, "Why do you leave the west and travel
to the east?"
Ans. "In search of more light."
The Master then says to the conductor, "Since this is the
:ase, you will please conduct the candidate back to the west
from whence he came, and put him in care of the Senior
Warden, who will teach him how to approach the east, the
place of light, by advancing upon two upright regular steps
to the second step [his heel is in the hollow of the right foot
Dn this degree], his feet forming the right angle of an oblong
square, and his body erect at the altar before the Worshipful
Master, and place him in a proper position to take the solemn
Dath or obligation of a Fellow Craft Mason/*
The Master then leaves his seat and approaches the kneei-
ng candidate [the candidate kneels on the right knee, the
eft forming a square, his left arm as far as the elbow in a
lorizontal position, and the rest of the arm in a
vertical position so as to form a square, his arm supported by
he square held under his elbow] and says, "Brother, you are
low placed in a proper position to take on you the solemn
>ath or obligation of a Fellow Craft Mason, which I assure
'ou as before is neither to affect your religion nor politics ; if
rou are willing to take it, repeat your name and say after
52
*% A. B., of my own free will and accord, in the presence
of Almighty God, and this worshipful lodge of Fellow Craft
Masons, dedicated to God, and held forth to the holy order of
St John, do hereby and hereon most solemnly and sincerely
promise and swear, in addition to my former obligation, that
I will not give the degree of a Fellow Craft Mason to any
one of an inferior degree, nor to any other being in the
known world, except it be to a true and lawful brother or
brethren Fellow Craft Masons, within the body of a just and
lawfully constituted lodge of such; and not unto him nor
unto them, whom I shall hear so to be, but unto him and
them only whom I shall find so to be after strict trial and
due examination or lawful information. Furthermore do I
promise and swear that I will not wrong this lodge nor a
brother of this degree to the value of two cents, knowingly,
myself, nor suffer it to be done by others if in my power to
prevent it. Furthermore do I promise and swear that I will
support the Constitution of the Grand Lodge of the United
States, and of the Grand Lodge of this State, under which
this lodge is held, and conform to all the by-laws, rules, and
regulations of this or any other lodge of which I may at any
time hereafter become a member, as far as in my power.
Furthermore, do I promise and swear that I will obey all
regular signs and summonses given, handed, sent, or thrown
to me by the hand of a brother Fellow Craft Mason, or from
the body of a just and lawfully constituted lodge of such,
provided that it be within the length of my cable-tow, or
square and angle of my work. Furthermore, do I promise
and swear that I will be aiding and assisting all poor and
penniless brethren Fellow Crafts, their widows and orphans,
wheresoever disposed round the globe, they applying to me as
such, as far as in my power without injuring myself or
family. To all which I do most solemnly and sincerely
promise and swear without the least hesitation, mental reser-
vation, or self evasion of mind in me whatever; binding my-
self under no less penalty than to have my left breast torn
open and my heart and vitals taken from thence and thrown
over my left shoulder and carried into the valley of Jehosa-
phat, there to become a prey to the wild beasts of the field,
%nd vulture of the air, if ever I should prove willfully guilty
of violating any part of this my solemn oath or obligation
S3
of a Fellow Craft Mason; so help me God, and keep me
steadfast in th2 due performance of the same."
"Detach your hands and kiss the book which is the Holy
Bible, twice." The bandage is now (by one of the brethren)
dropped over the other eye, and the Master says, "Brother [at
the same time laying his hand on the top of the candidate's
head], what do you most desire?"
The candidate answers after his prompter, "More light."
The Master says, "Brethren, form on the square and assist
in bringing our new made brother from darkness to light.
'And God said let there be light, and there was light.'"
At this instant all the brethren clap their hands and stamp
on the floor as in the preceding degree. The Master says to
the candidate, "Brother, what do you discover different from
before?" The Master says after a short pause, "You now
discover one point of the compass elevated above the square,
which donates light in this degree; but as one is yet in
obscurity, it is to remind you that you are yet one material
point in the dark respecting Masonry." The Master steps
off from the candidate three or four steps, and says, Brother,
you now discover me as master of this lodge approaching you
from the east, under the sign and due-guard of a Fellow
Craft Mason; do as I do as near as you can and keep your
position." The sign is given by drawing your
right hand flat, with the palm of it next to
your breast, across your breast from the left
to the right side with some quickness, And
dropping it down by your side; the due-guard
is given by raising the left arm unt ; l that
part of it between the elbow and shoulder is
perfectly horizontal, and raising the rest of
the arm in a vertical position, so that that
part of the arm below the elbow and that
part above it form a square. This is called the
the due-guard of a Fellow Craft Mason. The
FeUow^Craft. tw0 £i ven together, are called the signs and
due-guard of a Fellow Craft Mason, and they
are never given separately; they would not be recognized by
a Mason if given separately. The Master, by the time he
gives his steps, signs, and due-guard, arrives at the candidate
54
and says, "Brother, I now present you witb my right hand,
in token of brotherly love and confidence, and with it the
pass-grip and word of a Fellow Craft Mason/' The pass,
or more properly the pass-grip, is given by taking each
other by the right hand, as though going to shake hands,
and each putting his thumb between the fore and second
fingers where they join the hand, and pressing the thumb
between the joints. This is
the pass-grip of a Fellow
Craft Mason, the name of it is
Shibboleth. Its origin will be
explained in the lecture; the
pass-grip some give wUthooat
lettering or syllabling, and others give it in the same way
they do the real grip; the real grip of a Fellow Craft Mason
is given by putting the thumb on the joint of the second
finger where it joins the hand, and crooking your thumb so
that each can stick the nail of his thumb into the joint of
the other; this is the real grip of a Fellow Craft Mason;
the name of it is Jachin, it is giv-
en in the following manner: If
you wish to examine a person af-
ter haying taken each other by
the grip, ask him, " What is this ?"
Ans. "A grip."
"A grip of what?"
Ans. "The grip of a Fellow Craft Mason/'
"Has it a uanie?"
Ans. "It has.
"Will you give it to me?"
Ans. "I did not so receive it, neither can I so impart it*
"What will you do with it?"
Ans. "I'll letter it or halve it"
"Halve it and you begin."
Ans. "No, begin you."
"You begin."
Ans. "J A/'
CHIN."
55
Ans. "JACHINV
''Right, brother, Jachin, I greet you."
As the signs, due-guards, grips, words, pass-words, and
their several names comprise pretty much all the secrets of
Masonry, and all the information necessary to pass us as
Masons, I intend to appropriate a few passages in the latter
part of this work to the exclusive purpose of explaining
them; I shall not, therefore, spend much time in examining
them as I progress. After the Master gives the candidate
the pass-grip and grip, and their names, he says, "Brother,
you will rise and salute the Junior and Senior Wardens, as
such, and convince them that yon have been regularly passed
to the degree of a Fellow Craft Mason, and have got the sign
and pass-grip, real grip and their names." [I do not here
express it as expressed in lodges generally; the Master gen-
erally says, "You will arise and salute the Wardens, &c, and
convince them, &c, that you have got the sign, pass-grip, and
word." It is obviously wrong, because the first thing he
gives is the sign, then due-guard, then the pass-grip, real
grip, and their names.] While the Wardens are examining
the candidate, the Master gets an apron, and returns to the
candidate, and says, "Brother, I now have the honor of pre-
senting you with a lambskin or white apron as before, which
I hope you will continue to wear with honor to yourself and
satisfaction to the brethren; you will please carry it to the
Senior Warden in the west, who will teach you how to wear
it as a Fellow Craft Mason." The Senior Warden ties on
his apron and turns up one corner of the lower end of the
apron and tucks it under the apron string. The Senior
Deacon then conducts his pupil to the Master, who has by
this time resumed his seat in the east, where he has, or ought
to have, the floor carpet to assist him in his explanations.
Master to the candidate, "Brother, as you are dressed, it is
necessary you should have tools to work with. I will there-
fore present you with the tools of a Fellow Craft Mason.
They are the plumb, square, and level. The plumb is an
instrument made use of by operative Masons to raise per-
pendiculars, the square to square their work, and the level to
lay horizontals, but we, as Free and Accepted Masons, are
taught to use them for a more noble and glorious purpose;
the plumb teaches us to walk uprightly in our several stations
56
before God and man, squaring our actions by the square of
virtue, and remembering that we are traveling on the level of
time to that undiscovered country from whose bourne no
traveler has returned. I further present you with three
precious jewels; their names are Faith, Hope, and Charity;
they teach us to have faith in God, hope in immortality, and
charity to all mankind." The Master to the Senior Deacon,
"You will now conduct the candidate out of the lodge and
invest him of what he has been divested." After he is
dothed and the necessary arrangements made for his recep-
tion, such as placing the columns and floor carpet, if they
have any, and the candidate is reconducted back to the lodge;
as he enters the door the Senior Deacon observes, "We are
now about to return to the middle chamber of King Solo-
mon's temple." When within the door the Senior Deacon
proceeds, "Brother, we have worked in speculative Masonry,
but our forefathers wrought both in speculative and operative
Masonry; they worked at the building of King Solo-
mon's temple, and many other Masonic edifices ; they wrought
i»ix days; they did not work on the seventh, because in six
days God created the heavens and earth and rested on the
seventh day; the seventh, therefore, our ancient brethren
consecrated as a day of rest, thereby enjoying more frequent
opportunities to contemplate the glorious works of creation
and to adore their great Creator." Moving a step or two, the
Senior Deacon proceeds, "Brother, the first thing that attracts
our attention are two large columns, or pillars, one on the
left hand and the other on the right ; the name of the ©ne on
the left hand is Boaz, and denotes strength ; the name of the
one on the right hand is Jachin, and denotes establishment;
they collectively allude to a passage in Scripture wherein
God has declared in his word, 'In strength shall this House
be established/ 99
These columns are eighteen cubits high, twelve in circum-
ference, and four in diameter; they are adorned with two
large Chapiters, one on each, and these Chapiters are orna-
mented with net-work, lily- work, and pomegranates; they
denote unity, peace, and plenty. The net-work, from its con-
nection, denotes union, the lily, from its whiteness, purity
and peace, and the pomegranate, from the exuberance of its
seed, denotes plenty. They also have two large globes or
57
balls, one on each ; these globes or balls contain on their con-
vex surface all the maps and charts of the celestial and ter
restrial bodies; they are said to be thus extensive to denote
the universality of Masonry, and that a Mason's charity ought
to be equally extensive. Their composition is molten, or cast
brass; they were cast on the river Jordan, in the clay ground,
between Succoth and Zaradatha, where King Solomon or-
dered these and all other holy vessels to be cast; they were
cast hollow, and were four inches, or a hand-breadth, thick;
they were cast hollow better to withstand inundations and
conflagrations, were the archives of Masonry, and contained
the constitution, rolls, and records." The Senior Deacon hav-
ing explained the columns, he passes between them, advanc-
ing a step or two, observing as he advances, "Brother, we
will pursue our travels; the next that we come to is a long,
winding staircase, with three, five, seven steps, or more."
The first three allude to the three principal supports in Ma-
sonry, viz.: wisdom, strength, and beauty; the five steps al-
lude to the five orders in architecture, and the five human
senses; the five orders in architecture are the Tuscan, Doric,
Ionic, Corinthian, and Composite; the five human senses are
hearing, seeing, feeling, smelling, and tasting, the first three
of which have ever been highly essential among Masons —
hearing, to hear the word; seeing, to see the sign; feeling, to
feel the grip whereby one Mason may know another in the
dark as well as in the light. The seven steps allude to the
seven sabbatical years, seven years of famine, seven years in
building the temple, seven golden candlesticks, seven wonders
of the world, seven planets, but more especially the seven
liberal arts and sciences, which are grammar, rhetoric, logic,
arithmetic, geometry, music, and astronomy; for this and
many other reasons the number seven has ever been held ix
high estimation among Masons. Advancing a few steps, th\
Senior Deacon proceeds, "Brother, the next thing we come U
is the outer door of the middle chamber of King Solomon's
temple, which is partly open, but closely tyled by the Junior
Warden." [It is the Junior Warden in the south, who repre-
sents the Tyler at the outer door of the middle chamber of
King Solomon's temple], who on the approach of the Senior
Deacon and candidate enquires, "Who comes here? Vviio
comes here?"
5»
The Senior Deacon answers, "A Fellow Craft Mason."
Junior Warden to Senior Deacon, "How do you expect to
gain admission?"
4.ns. "By a pass, and token of a pass."
junior Warden to Senior Deacon, "Will you give them to
me r
The Senior Deacon or the candidate (prompted by him)
gives them; this and many other tokens and grips are fre-
quently given by strangers, when first introduced to each
Other. If given to a Mason he will immediately return it;
they can be given by any company unobserved, even by Ma-
sons, when shaking hands. A pass and token of a pass; the
pass is the word Shibboleth; the token, alias the pass-grip is
given as before described, by taking each other by the right
hand, as if shaking hands, and placing thumb between the
forefinger and the second finger at the third joint, or where
they join the hand, and pressing it hard enough to attract
attention. In the lecture it is called a token, but generally
called the pass-grip; it is an undeniable fact that Masons ex-
press themselves so differently, when they mean the same
thing, that they frequently wholly misunderstand each other.
After the Junior Warden has received the pass, Shibboleth,
he enquires, "What does it denote?
Ans. "Plenty/'
Junior Warden to Senior Deacon, "Why so ?"
Ans. "From an ear of corn being placed at the water
ford."
Junior Warden to Senior Deacon, "Why was this pass in-
stituted?"
"In consequence of a quarrel, which had long existed be-
tween Jeptha, judge of Israel, and the Ephraimites, the latter
of whom had long been a stubborn, rebellious people, whom
Jeptha had endeavored to subdue by lenient measures, but to
no effect The Ephraimites, being highly incensed against
Jeptha for not being called to fight and share in the rich
spoils of the Amonitish war, assembled a mighty army and
passed over the river Jordan to give Jeptha battle; but he,
being apprised of their approach, called together the men of
Israel, and put them to flight; and, to make his vintorv more
complete, he ordered guard* to be olaced at the different
St
passes on the banks ol :ne river Jordan and commanded, if
the Ephraimites passed that way, ihat they should pronounce
the word Shibboleth, but they, being of a different tribe, pro
nounced it Seboleth, which trifling defect proved them spies,
and cost them their lives; and there fell that day at the dif-
ferent passes on the banks of the river Jordan forty and two
thousand. This word was also used by our ancient brethren
to distinguish a friend from a foe, and has since been adopted
as a proper pass-word, to be given before entering any well
regulated and governed lodge of Fellow Craft Masons/' "Since
this is the case, you will pass on to the Senior Warden in the
west for further examination." As they approach the Senior
Warden in the west, the Senior Deacon says to the candidate,
"Brother, the next thing we come to is the inner door of the
middle chamber of King Solomon's temple, which we find
partly open, but more closely tyled by the Senior Warden,"
when the Senior Warden enquires, "Who comes here? Who
comes here ?"
The Senior Deacon answers, "A Fellow Craft Mason "
Senior Warden to Senior Deacon, "How do you expect to
gain admission?"
Ans. "By the grip and word."
The Senior Warden to the Senior Deacon, "Will you give
them to me?"
They are then given as herein before described. The word
is Jachin. After they are given the Senior Warden says,
"They are right, you can pass on to the Worshipful Master
in the east." As they approach the Master, he enquires,
"Who comes here? Who comes here?"
Senior Deacon answers, "A Fellow Craft Mason."
The Master then says to the candidate, "Brother, you have
been admitted into the middle chamber of King Solomon's
temple for the sake of the letter G. It denotes Deity, before
whom we all ought to bow in reverence, worship and adore.
It also denotes Geometry, the fifth science, it being that on
which this degree was principally founded. By Geometry we
may curiously trace nature through her various windings to
her most concealed recesses. By it we may discover the
power, the wisdom, and the goodness of the Grand Artificer
of the universe, and view with delight the proportions which
6o
connect this vast machine. By it we may discover how the
planets move in their orbits, and demonstrate their various
revolutions. By it we may account for the return of seasons,
and the variety of scenes which each season displays to the
discerning eye. Numberless worlds surround us, all formed
by the same Divine Architect, which roll through the vast
expanse, and all conducted by the same unerring law of na-
ture. A survey of nature, and the observations of her beau-
tiful proportions first determined man to imitate the divine
plan, and study symmetry and order. The architect began to
design; and the plans which he laid down, being improved by
experience and time, have produced works which are the
admiration of every age. The lapse of time, the ruthless hand
of ignorance, and the devastations of war have laid waste
and destroyed many valuable monuments of antiquity on
which the utmost exertions of human genius have been
employed. Even the temple of Solomon, so spacious and
magnificent, and constructed by so many celebrated artists,
escaped not the unsparing ravages of barbarous force. The
attentive ear receives the sound from the instructive tongue;
and the mysteries of Freemasonry are safely lodged in the
repository of faithful breasts. Tools and implements of
architecture, and symbolic emblems, most expressive, are
selected by the fraternity to imprint on the mind wise and
serious truth ; and thus, through a succession of ages, are
transmitted, unimpaired, most excellent tenets of our institu-
tion." Here ends the work part of the Fellow Craft degree.
It will be observed that the candidate has received, in this
place, the second section of the lecture on this degree. This
course is not generally pursued, but it is much the most in-
structive method, and when it is omitted I generally conclude
that it is for want of a knowledge of the lecture. Monitorial
writers [who are by no means coeval with Masonry] all
write and copy very much after each other, and they all in-
serted in their books all those clauses of the several lectures
which are not considered by the wise ones as tending to
develop the secrets of Masonry. In some instances they
change the phraseology a little; in others, they are literal
extracts from the lectures. This, it is said, is done to facili-
tate the progress of learners or young Masons when in fact it
has the contrary effect. All lecture teachers (and there are
6i
many traveling about the country with recommendations from
some of their distinguished brethren) when they come to any
of those clauses, will say to their pupils: "I have not com-
mitted that; it is in the Monitor; you can learn it at your
leisure." This course of procedure subjects the learner to the
necessity of making his own questions, and, of course, answer-
ing monitorially, whether the extracts from the lectures are
literal or not. Again, there is not a perfect sameness in all
the Monitors, or they could not all get copyrights; hence the
great diversity in the lectures as well as the work. The fol-
lowing charge is, or ought to be, delivered to the candidate
after he has got through the ceremonies ; but he is generally
told, "It is in the Monitor, and you can read it at your
leisure."
"Brother, being advanced to the second degree of Masonry,
we congratulate you on your preferment. The internal and
not the external qualifications of a rnjvn are what Masonry
regards. As you increase in knowledge, you will improve in
social intercourse. It is unnecessary to recapitulate the duties
which, as a Mason, you are bound to cl^harge, or enlarge on
the necessity of a strict adherence to them as your own
experience must have established their value. Our laws and
regulations you are strenuously to support and be always
ready to assist in seeing them duly executed. You are not to
palliate or aggravate the offences of your brethren, but in the
decision of every trespass against our rules you are to judge
with candor, admonish with friendship, and reprehend with
justice. The study of the liberal arts, that valuable branch of
education, which tends so effectually to polish and adorn the
mind, is earnestly recommended to your consideration; espe-
cially the science of geometry, which is established as the
basis of our art. Geometry or Masonry, originally synony-
mous terms, being of a divine moral nature, is enriched with
the most useful knowledge ; while it proves the wonderful
properties of nature, it demonstrates the more important
truths of morality. Your past behavior and regular deport-
ment have merited the honor which we have now conferred;
and in your new character it is expected that you will con-
form to the principles of the order by steadily persevering in
the practice of every commendable virture. Such is the
nature of your engagements as a Fellow Craft, and to these
6a
duties you are bound by the most sacred ties."
I will now proceed with the lecture on this degree. It IS
divided into two sections.
SECTION FIRST.
"Are you a Fellow Craft Mason?"
Ans. "I am— try me."
"By what will you be tried?*'
Ans. "By the square."
"Why by the square?"
Ans. "Because it is an emblem of virtue."
"What is a square?"
Ans. "An angle extending to ninety degrees, or the fourth
part ol a circle."
"Where were you prepared to be made a Fellow Craft
Mason?"
Ans. "In a room adjacent to the body of a just anc law-
fully constituted lodge of such, duly assembled in a room or
place, representing the middle chamber of King Solomon's
temple."
"How were you prepared?"
Ans. "By being divested of all metals; neither naked nor
clothed; barefoot nor shod; hood-winked; with a cable-tow
twice round my neck; in which situation I was conducted
to the door of the lodge, where I gave two distinct knocks."
What did those two distinct knocks allude to?"
Ans. "The second degree in Masonry, it being that on
which I was about to enter."
"What was said to you from within?"
Ans. 'Who comes there? Who comes there?"
"Your answer?"
Ans. "A worthy brother who has been regularly initiated
as an Entered Apprentice Mason, served a proper time as
such, and now wishes for further light in Masonry by being
passed to the degree of a Fellow Craft."
"What was then said to you from within?"
Ans. "I was asked if it was of my own free will and
03
accord I made this request ; if I was duly and truly prepared
worthy, and well qualified, and had made suitable proficiency
in the preceding degree; all of which being answered in the
affirmative, I was asked by what further rights I expected to
obtain so great a benefit"
"Your answer ?*
Ans. "By the benefit of a pass-word*
"What is that pass- word?"
Ans. "Shibboleth."
"What further was said to you from within?"
Ans. "I was bid to wait till the Worshipful Master in the
cast was made acquainted with my request, and his answer
returned."
"After his answer was returned what followed ?"
Ans. "I was caused to enter the lodge/'
"How did you enter?"
Ans. "On the angle of the square, presented to my naked
right breast, in the name of the Lord."
"How were you then disposed of?"
Ans. "I was conducted twice regularly round the lodge
and halted at the Junior Warden in the south, where the
;,ame questions were asked and answers returned as at the
door.
"How did the Junior Warden dispose of you?"
Ans. "He ordered me to be conducted to the Worshipful
Master in the east, where the same questions were asked and
answers returned as before, who likewise demanded of me
from whence I came and whither I was traveling."
"Your answer?"
Ans. "From the west, and traveling to the east."
"Why did you leave the west and travel to the east?"
Ans. "In search of more light."
"Hew did the Worshipful then dispose of you?'
Ans. "He ordered me to be be conducted back to the
west, from whence I came, and put in care of the Senior
Warden, who taught me how to approach the east, by advanc-
ing upon two upright regular steps to the second step, my
feet forming the right angle of an oblong square. an»*
body erect at the altar before the Worshipful Maste*.
64
''What did the Worshipful Master do with voir.'"
Ans. "He made a Fellow Craft Mason of me."
"How?"
Ans. "In due form."
"What was that due form?"
Ans. "My right knee bare, bent, my left knee forming a
square, my right hand on the Holy Bible, Square and Com-
pass, my left arm forming an angle supported by the Square*
and my hand in a vertical position, in which posture I took
upon me the solemn oath or obligation of a Fellow Craft
Mason." [See page 52 for obligation.]
"After your oath of obligation what was said to you?"
Ans. "I was asked what I most desired/'
"Your answer?"
Ans. "More light."
"On being brought to light, what did you discover different
from before?"
Ans. "One point of the Compass elevated above the
Square, which denoted light in this degree, but as one point
was yet in obscurity, it was to remind me that I was yet one
material point in the dark respecting Masonry."
"What did you next discover?"
Ans. "The Worshipful Master approaching me from the
east, under the sign and due-guard of a Fellow Craft Mason,
who presented me with his right hand, in token of brotherly
love and confidence, and proceeded to give me the pass-grip
and word of a Fellow Craft Mason, and bid me rise and salute
the Junior and Senior Wardens, and convince them that I Had
been regularly passed to the degree of a Fellow Craft, and
had the sign, grip, and word of a Fellow Craft Mason."
"What did you next discover?"
Ans. "The Worshipful Master approaching me a second
time from the east, who presented me with a lambskin or
white apron, which he said he hoped I would continue to wear
with honor to myself, and satisfaction and advantage to the
brethren."
"What were you next presented with?**
Ans. "The working tools of a Fellow Craft Masoit r
"What are they?"
65
Ans. "The Plumb, Square, and Level
'"'What do they teach ?" tl think this question ought to be
"How explained ?"]
Ans. "The Plumb is an instrument made use of by
operative Masons to raise perpendiculars, the Square to
square their work, and the Level to lay horizontals; but we,
as Free and Accepted Masons, are taught to make use of
them for more noble and glorious purposes : The Plumb ad-
monishes us to walk uprightly in our several stations before
God and man, squaring otic actions by the square of virtue,
and remembering that we are all traveling upon the level of
time to that undiscovered country from whose bourne no
traveler returns/*
"What were you next presented with?"
Ans. "Three precious jewels."
"What were they?"
Ans. "Faith, hope, and charity."
"What do they teach?"
Ans. "Faith in God, hope in immortality, and charity to
all mankind."
"How were you then disposed of?"
Ans. "I was conducted out of the lodge, and invested of
what I had been divested."
SECTION SECOND.
"Have you ever worked as a Fellow Craft Mason?"
Ans. "I have in speculative; but our forefathers wrought
both in speculative and operative Masonry."
"Where did they work?"
Ans. "At the building of King Solomon** temple, and
many other Masonic tdifices."
"How long did they work?"
Ans. "Six days."
"Did they not work on the seventh?"
Ans. "They did not"
"Why so?"
Ans. "Because in six days God created the heavens an*
66
the earth, and rested on the seventh day; the seventh da>,
therefore, our ancient brethren consecrated as a day of rest
from their labors; thereby enjoying more frequent oppor-
tunities to contemplate the glorious works of creation, and
adore their great Creator. H
"Did you ever return to the sanctum sanctorum, or holy of
holies, of King Solomon's temple ?"
Ans. "I did."
"By what way?"
Ans. "Through a long porch or alley."
"Did anything particular strike your attention on your
jeturn?"
Ano. "There did, viz.: two large columns, or pillars, one
on the left hand and the other on the right."
"What was the name of the one on your left hand?"
Ans. "Boaz, to denote strength."
"What was the name of the one on your right hand?**
Ans. "Jachin, denoting establishment"
"What do they collectively allude to?"
Ans. "A passage in Scripture wherein God has declared
tn his word, 'In strength shall this house be established/ "
"What were their dimensions?"
Ans. "Eighteen cubits in height, twelve in circumference,
and four in diameter."
"Were they adorned with anything?"
Ans. "They were, with two large Chapiters, one on each."
"Were they ornamented with anything?"
Ans. "They were, with wreaths of net-work, lily-work,
and pomegranates."
"What do they denote?"
Ans. "Unity, .peace, and plenty.*
"Why so?"
Ans. "Net-work, from its connection, denotes union; lily-
work, from its whiteness and purity, denotes peace; and
pomegranates from the exuberance of its seed, denotes plenty."
"Were those columns adorned with anything further?"
Ans. "They were, viz.: two large globes or balls, one or
«ach."
07
•'Did they contain anything ?"
Ans. "They did, viz.: All the maps and charts of the
celestial and terrestrial bodies."
"Why are they said to be so extensive?"
Ana "To denote the universality of Masonry, and that
a Maseru's charity ought to be equally extensive."
"What was their composition?"
Ans. "Molten or cast brass."
"Who cast them?"
Ans "Our Grand Master, Hiram Abiff."
"Where were they cast?"
Ans. "On the banks of the river Jordan, in the clay
ground between Succoth and Zaradatha, where King Solomon
ordered these and all other holy vessels to be cast."
"Were they cast sound or hollow?"
Ans. "Hollow."
"What was their thickness?"
Ans. "Four inches or a hand-breadth."
"Why were they cast hollow ?"
Ans. "The better to withstand inundations and confla-
grations; were the archives of Masonry and contained the
constitution, rolls and records."
"What did you next come to?"
Ans, "A long, winding stair-case, with three, five, seven
steps or more."
"What do the three steps allude to?"
Ans. "The three principal supports in Masonry, viz. :
wisdom, strength and beauty."
"What do the five steps allude to?"
Ans. "The five orders in architecture, and the five human
senses."
"What are the five orders in architecture?"
Ans. "The Tuscan, Doric, Ionic, Corinthian and Com-
posite."
"What are the five human senses?"
Ans. "Hearing, seeing, feeling, smelling and tasting, the
first three of which have ever been deemed highly essential
among Masons: hearing, to hear the wot&; seeing, to see
the sign, and feeling, to feel the grip, whereby one Mason
may know another in the dark as well as the light.
68
"What do the seven steps allude to?"
Ans. "The seven sabbatical years, seven years of faming
seven years in building the Temple, seven golden candle-
sticks, seven wonders of the world, seven planets; but more
especially the seven liberal arts and sciences, which are gram-
mar, rhetoric, logic, arithmetic, geometry, music and astrono-
my. For these and many other reasons the number seven
has ever been held in high estimation among M^^ns."
"What did you next come to ?"
Ans. "The outer door of the middle chamber of tLm®
Solomon's Temple, which I found partly open, but closeiy
tyled by the Junior Warden/'
"How did yoxi gain admission?"
Ans. "By a pass and token of a pd
"What was the name of the pass?'*
Ans. "Shibboleth."
"What does it denote?"
Ans. "Plenty."
"Why so?"
Ans. "From an ear of corn being placed at the water ford."
"Why was this pass instituted?"
Ans. "In consequence of a quarrel which had long ex-
isted between Jeptha, judge of Israel, and the Ephraimites;
the latter of whom had long been a stubborn rebellious
people whom Jeptha had endeavored to subdue by lenient
measures, but to no effect. The Ephraimites being highly
incensed against Jeptha for not being called to fight and
share in the rich spoils of the Ammonitish war, assembled a
mighty army and passed over the river Jordan to give Jeptha
battle, but, he^ being apprised of their approach, called to-
gether the men of Israel, and gave them battle, and put
them to flight; and, to make his victory more complete, he
ordered guards to be placed at the different passes on the
banks of the river Jordan, and commanded, if the Ephraim-
ites passed that way, that they should pronounce the word
Shibboleth; but they, being of a different tribe, pronounced
it Seboleth; which trifling defect proved them spies, and
cost them their lives : and there fell that day at the different
passes on the banks of the river Jordan, forty and two thou
sand. This word was also used by our ancient brethren to
6p
distinguish a friend from foe, and has since been adopted
as a proper pass-word to be given before entering any well
regulated and governed lodge of Fellow Craft Masons."
"What did you next come to?"
Ans. "The inner door of the middle chamber of King
Solomon's Temple, which I found partly open, but closely
tyled by the Senior Warden."
"How did you gain admission ?"
Ans. "By the grip and word."
"How did the Senior Warden dispose of you?"
Ans. "He ordered me to be conducted to the Worshipful
Master in the east, who informed me that I had been ad-
mitted into the middle chamber of King Solomon's Temple,
for the sake of the letter G."
"Does it denote anything?"
Ans. "It does. Deity, before whom we should all bow
with reverence, worship and adore. It also denotes geom-
etry, the fifth science; it being that on which this degree
was principally founded."
Thus ends the second degree of Masonry.
THE THIRD, OR MASTER MASON'S DEGREE.
The traditional ac-
count of the death and
several burials, and res-
urrection of Hiram
AJbiff, the widow's son
as hereafter narrated],
idmitted as facts, this
degree is certainly very
interesting. The Bible
informs us that there
was a person of that name employed at the building of
King Solomon's Temple; but neither the Bible, the writings
of Josephus, nor any other writings, however ancient, of
which I have any knowledge, furnish any information re-
specting his death. It certainly is very singular, that a
n?an so celebrated as Hiram Abiff, was an arbiter between
Solomon, king of Israel, and Hiram, king of Tyre, univer-
70
sally acknowledged as the third most distinguished man
ehen living, and in many respects the greatest man in the
world, should pass off the stage of action in the presence of
King Solomon, three thousand three hundred grand over-
seers, and one hundred and fifty thousand workmen, with
whom he had spent a number of years, and neither King
Solomon, his bosom friend, nor any other among his nu-
merous friends even recorded his death or anything about
him. I make these remarks now, hoping that it may induce
some person who has time and capacity to investigate the
subject, and promulgate the result of his investigation. I
shall let the subject rest where it is, at present; it is not
intended that it should form any part of this little volume.
The principal object of this work is to lay before the world
a true history of Freemasonry, without saying anything for
or against it
A person who has received the two preceding degrees,
and wishes to be raised to the sublime degree of a Master
Mason, is tthe lodge being opened as in the preceding de-
grees] conducted from the preparation room to the door,
[the manner of preparing him is
particularly explained in the lec-
ture] where he gives three distinct
knocks, when the Senior Warden
rises and says, "Worshipful, while
we are peaceably at work on the
third degree of Masonry, under the
influence of humanity, brotherly
love, and affection, the door of our
lodge appears to be alarmed/'
The Master to the Senior Dea-
con, "Brother Senior, enquire the
cause of that alarm."
The Senior Deacon then steps to
the door and answers the three
knocks that have been given by
three more: [these knocks are much
louder than those given on any
occasion, other than that of the admission of candidates in the
several degrees] one knock is then given without and
71
answered by one within, when .the door is partly opened
and the Junior Deacon asks, "Who comes there? Who comes
there? Who comes there?"
The Senipr Deacon answers, "A worthy brother who
has been regularly initiated as an Entered Apprentice Ma-
son, passed to the degree of a Fellow Craft, and now wishes
for further light in Masonry by being raised to the sub-
lime degree of a Master Mason."
Junior Deacon to Senior Deacon, "Is it of his own fres
will and accord he makes this request?"
Ans. "It is."
Junior Deacon to Senior Deacon, "Is he duly and truly
prepared."
Ans. "He is."
Junior Deacon to Senior Deacon, "Is he worthy and well
qualified?"
Ans. "He is."
Junior Deacon to Senior Deacon, "Has he made suitable
proficiency in the preceding degrees?"
Ans. "He has."
Junior Deacon to Senior Deacon, "By what further rights
does he expect to obtain this benefit?"
Ans. "By the benefit of a pass-word."
Junior Deacon to Senior Deacon, "Has he a pass- word V'
Ans. "He has not, but I have got it for him."
The Junior Deacon to the Senior Deacon, "Will you give
it to me?"
The Senior Deacon then whispers in the ear of the Junior
Deacon, "Tubal Cain."
Junior Deacon says, "The pass is right. Since this is
the case, you will wait till the Worshipful Master be made
acquainted with his request and his answer returned."
The Junior Deacon then repairs to the Master and gives
three knocks as at the door; after answering of which, the
same questions are asked and answers returned as at the
door, when the Master says, "Since he comes endued
with all these necessary qualifications, let him enter this
worshipful lodge, in the name of the Lord, and take heed
on what he enters."
The Junior Deacon returns to the door and says, "Let
72
him enter *his worshipful lodge, in the name of the Lord,
and take heed on what he enters.''
In entering, both points of the compass are pressed against
his naked right and left breasts, when the Junior Deacon
stops the candidate and says, "Brother, when you first entered
this lodge, you were received on the point of the compass,
pressing your naked left breast, which was then explained to
you; when you entered it the second time you were received
on the angle of the square, which was also explained to
you ; on entering now you are received on the two ex-
treme points of the compass, pressing your right and left
breasts, which are thus explained: As the most vital parts
of man are contained between the two breasts, so are the
most valuable tenets of Masonry contained between the two
extreme points of the compass, which are virtue, morality,
and brotherly love."
The Senior Deacon then conducts the candidate three times
regularly round the lodge. [I wish the reader to observe, that
on this, as well as every other degree, that the Junior War-
den is the first of the three principal officers that the can-
didate passes, traveling with the sun when he starts round
the lodge, and that as he passes the Junior Warden, Sen-
ior Warden and Master, the first time going round, they
each give one rap, the second time two raps, and third
time three raps each. The number of raps given on those
occasions are the same as the number of the degree, except
the first degree, on which three are given, I always
thought improperly.] During the time the candidate is trav-
eling round the room, the Master reads the following pas-
sages of Scripture, the conductor and candidate traveling
and the Master reading so that the traveling and reading
terminate at the same time:
"Remember now thy Creator in the days of thy youth,
while the evil days come not, nor the years draw nigh
when thou shalt say, I have no pleasure in them while
the sun or the light, or the moon, or the stars be not
darkened, nor the clouds return after the rain; in the day
when the keepers of the house shall tremble, and the strong
men shall bow themselves, and the grinders shall cease be-
cause they are few, and those that look out of the windows
73
be darkened, and the doors shall be shut in the streets;
when the sound of the grinding is low, and he shall rise
up at the voice of the bird, and all the daughters of music
shall be brought low. Also, when they shall be afraid af that
which is high, and fears shall be in the way, and the almond
tree shall flourish, and the grasshopper shall be a burden,
and desire shall fail; because man goeth to his long home,
and the mourners go about the streets; or ever the silver
cord be loosed, or the golden bowl be broken, or the pitcher
be broken at the fountain, or the wheel at the cistern. Then
shall the dust return to the earth as it was; and the spirit
shall return unto God who gave it."
The conductor and candidate halt at the Junior Warden
in the South, where the same questions are asked and an-
swers returned as at the door. He is then conducted tor the
Senior Warden in the west, where the same questions arc
asked and answers returned as before; from whence he is
conducted to the Worshipful Master in the east, who asks
the same questions and receives the same answers as before,
and who likewise asks the candidate from whence he came,
and whither he is traveling.
Ans. "From the west, and traveling to the east."
"Why do you leave the west, and travel to the east?"
Ans. "In search of more light."
The Master then says to the Senior Deacon, "You will
please conduct him back to the west, from whence he came
and put him in care of the Senior Warden, and request him
to teach the candidate how to approach the east, by advancing
upon three upright, regular steps to the third step, his feet
forming a .square, his body erect at the altar, before the
Worshipful Master, and place him in a proper position to
take upon him the solemn oath or obligation of a Master
Mason."
The Master then comes to the candidate and says, "Broth-
er, you are now placed in a proper position [the lecture
explains it] to take upon yon the solemn oath or obligation
of a Master Mason, which I assure you, as before, is neither
to affect your religion or politics. If vou are willing to
take it, repeat your name and say after me :"
I, A. B., of my own free will and accord, in the presence
74
of Almighty God, and this worshipful lodge of Master Ma-
sons, dedicated to God, and held forth to the holy order of
St. John, do hereby and hereon most solemnly and sincerely
promise and swear, in addition to my former obligations,
that I will not give the degree of a Master Mason to any of
an inferior degree, nor to any other being in the known
world, except it be to a true and lawful brother or brethren
Master Masons, within the body of a just and lawfully con-
stituted lodge of such; and not unto him nor unto them
whom I shall hear so to be, but unto him and them only
whom I shall find so to be, after strict trial and due examina-
tion, or lawful information received. Furthermore do I prom-
ise and swear, that I will not give the Master's word which
I shall hereafter receive, neither in the lodge nor out of
it, except it be on the five points of fellowship, and then
not above my breath. Furthermore do I promise and swear,
that I will not give the grand hailing sign of distress except I
am in real distress, or for the benefit of the Craft when at
work; and should I ever see that sign given or the word ac-
companying it, and the person who gave it appearing to be
in distress I will fly to his reliet at the risk of my life, should
there be a greater probability of saving his life than losing
my own. Furthermore do I promise and swear that I will not
wrong this lodge, nor a brother of this degree to the value
of one cent, knowingly, myself, or suffer it to be done by
others, if in my power to prevent it. Furthermore do I
promise and swear, that I will not be at the initiating, passing
and raising a candidate at one communication, without a reg-
ular dispensation from the Grand Lodge for the same.
Furthermore do I promise and swear that I will not be at
the initiating, passing, or raising a candidate in a clandestine
lodge, I knowing it to be such. Furthermore do I promise
and swear that I will not be at the initiating of an old man in
dotage, a young man in nonage, an Atheist, irreligious liber-
tine, idiot, mad-man, hermaphrodite, or woman. Further-
more do I promise and swear that I will not speak evil of a
brother Master Mason, neither behind his back nor before
his face, but will apprise him of all approaching danger, if in
my power. Furthermore do I promise and swear that I will
not violate the chastity of a Master Mason's wife, mother.
75
sister, or daughter. I knowing them to be such, nor suffer it
to be done by others, if in my power to prevent it.
Furthermore do I promise and swear that I will support the
constitution of the Grand Lodge of the state of , under
which the lodge is held, and conform to all the by-laws, rules,
and regulations of this or any other lodge of which I may at
any time hereafter become a member.
Furthermore do I promise and swear that I will obey all
regular signs, summonses, or tokens given, handed, sent, or
thrown to me from the hand of a brother Master Mason, or
from the body of a just and lawfully constituted lodge of
such, provided it be within the length of my cable-tow.
Furthermore do I promise and swear that a Master Ma-
son's secrets, given to me in charge as such, and I knowing
them to be such, shall remain as secure and inviolable in my
breast as in his own, when communicated to me, murder and
treason excepted ; and they left to my own election.
Furthermore do I promise and swear that I will go on a
Master Mason's errand whenever required, even should I
have to go bare-foot and bare-headed, if within the length of
my cable-tow.
Furthermore do I promise and swear that I will always
remember a brother Master Mason when on my knees offer-
ing up my devotions to Almighty God.
Furthermore do I promise and swear that I will be aiding
and assisting all poor, indigent Master Masons, their wives
and orphans, wheresoever disposed around the globe, as far
as in my power, without injuring myself or family materially.
Furthermore do I promise and swear that if any part of
my solemn oath or obligation be omitted at this time, that I
will hold myself amenable thereto whenever informed. To
all which I do most sincerely promise and swear, with a fixed
and steady purpose of mind in me to keep and perform the
same, binding myself under no less penalty than to have my
body severed in two in the midst, and divided to the north
and south, my bowels burnt to ashes in the center, and the
ashes scattered before the four winds of heaven, that there
might not the least track or trace of remembrance remain
among men- or Masons, of so vile and perjured a wretch ac Z
76
should be, were I ever to prove willfully guilty of violating
any part of this my solemn oath or obligation of a Maste*
Mason. So help me God, and keep me steadfast in the due
performance of the same.
The Master then asks the candidate, "What do you most
desire ?"
The candidate answers after his prompter, "More light"
The bandage which was tied round his head in the prepara-
tion room is, by one of the brethren who stands behind him
for that purpose, loosened and put over both eyes, and he is
immediately brought to light in the same manner as in the
preceding degree, except three stamps on the floor and three
claps of the hands are given in this degree. On being
brought to light, the Master says to the candidate, "You first
discover, as before, three great lights in Masonry, by the
assistance of three lesser, with this difference: both points of
the compass are elevated above the square, which denotes to
you that you are about to receive all the light that can be
conferred on you in a Master's lodge," The Master steps
back from the candidate and says, "Brother, you now dis-
cover me, as Master of this lodge, approaching you from the
east, under the sign and due-guard of a Master Mason. "The
sign is given by raising both hands and arms
to the elbows, perpendicularly, one on each
side of the head, the elbows forming a
square. The words accompanying this sign,
in case of distress, are, "O Lord, my God! is
there no help for the widow's son?" As the
last words drop from your lips, you let your
hands fall, in that manner best calculated to
indicate solemnity. King Solomon is said to
have made this exclamation on the receipt of
the information of the death of Hiram Abiff.
Grand JHMiinf? Masons are all charged never to give the
S tres3. S " words except in the dark, when the sign can-
not be seen.
Here Masons differ very much; some contend that Solo-
mon gave this sign and made this exclamation when in-
KKoto. — The sign as now given Is shown on the next nage.
77
formed of Hiram's death, and work accordingly in their
lodges. Others say the sign was given and the exclamation
made at the grave, when Solomon went to raise Hirain, and,
of course, they work accordingly; that is to say, the Master
who governs the lodge, holding the latter opinion, gives the
sign, etc., at the grave, when he goes to raise the body, and
vice versa.
The Due Guard is made by holding
both hands in front, palms down, as
shown in cut, and alludes to the manner
of holding the hanas while taking the ob-
ligation of Master Mason.
The Penal Sign is given by putting the
right hand to the left side of the bowels,
the hand open, with the thumb next to
the belly, and drawing it across the belly,
and letting it fall; this is done tolerably
quick. This alludes to the penalty of the
obligation: "Having my body severed in
twain," etc. See page 75. After the
Master has given the sign and due guard.
Doe Guard. Penal si^which does not take more than a minute;
Master Mason, he says, Brother, I now present you with
my right hand, in token of brotherly love and affection, and
*rith it the pass-grip and word."
The pass-grip is given by
pressing the thumb between the
joints of the second and third
ringers where they join the hand;
the word or name is Tubal
Cain. It is the pass-word to the
Master's degree. The Master, after giving the candidate the
pass-grip and word, bids him rise and salute the Junior and
Senior Wardens, and convince thern that he is an obligated
Master Mason, and is in possession of the pass-grip and
word. While the Wardens are examining the candidate, the
Master returns to the east and gets an apron, and, as he re-
turns to the candidate, one of the Wardens (sometimes
both) says to the Master, "Worshipful, we are satisfied that
Bro. is an obligated Master Mason." The Master
then says to the candidate, "Brother, I now have the honor to
present you with a lamb- skin or white apron, as before, which
I hope you will continue to wear, with credit to yourself and
satisfaction and advantage to the brethren; you will please
carry it to the Senior Warden in the west, who will teach you
how to wear it as a Master Mason.
TH<* Senior Warden ties on the apron and lets the flapj
78
fall down before, in its natural and common situation.
The Master returns to the seat and the candidate is con*
ducted to him. Master to candidate, "Brother, I perceive you
are dressed, it is of course necessary you should have tools
to work with. I will now present you with the working tools
of the Master Mason, and explain their use to you. The
working tools of a Master Mason are all the implements of
Masonry indiscriminately, but more especially the trowel.
The trowel is an instrument made use of by operative masons
to spread the cement which unites a building into one mass,
but we, as Free and Accepted Masons, are taught to make
use of it for the more noble and glorious purpose of spread-
ing the cement of brotherly love and affection; that cement
which unites us into one sacred band or society of friends
and brothers, among whom no contention should ever exist
but that noble contention, or, rather, emulation, of who can
best work or best agree. I also present you with three
precious jewels; their names are Humanity, Friendship, and
Brotherly Love.
Brother, you are not invested with all the secrets of this
degree, nor do I know whether you ever will be until I know
how you withstand the amazing trials and dangers that await
you.
You are now about to travel, to give us a specimen of
your fortitude, perseverance, and fidelity in the preservation
of what you have already received. Fare you well, and may
the Lord be with you and support you through all your trials
and difficulties." [In some lodges they make him pray before
he starts.] The candidate is then conducted out of the lodge,
clothed, and returns ; as he enters the door his conductor
says to him, "Brother, we are now in a place representing
the sanctum sanctorum, or holy of holies, of King Solomon's
temple. It was the custom of our Grand Master, Hiram
Abiff, every day at high twelve, when the Crafts were from
labor to refreshment, to enter into the sanctum sanctorum,
and offer up his devotions to the ever living God. Let us, in
imitation of him, kneel and pray." They then kneel and the
conductor says the following prayer :
"Thou, O God, knowest our down-sitting and up-rising,
and understandest our thoughts afar off, shield and defend
79
us from the evil intentions of our enemies, and support us
under the trials and afflictions which we are destined to
endure while t traveling through this vale of tears. Man that
is born of a woman is of few days and full of trouble. He
cometh forth as a flower, and is cut down, he fleeth also as a
shadow, and continueth not. Seeing his days are determined,
the number of months are with thee, thou hast appointed his
bounds that he cannot pass ; turn from him that he may rest,
till he shall accomplish his day. For there is hope of a tree,
if it be cut down, that it ^vill sprout again, and that the
tender branch thereof will not cease. But man dieth and
wasteth away; yea, man giveth up the ghost, and where is he?
As the waters fall from the sea, and the flood decayeth and
drieth up, so man lieth down and riseth not up till the
heavens shall be no more. Yet, O Lord, have compassion oa
the children of thy creation; administer unto them comfort in
time of trouble, and save them with an everlasting salvation.
Amen, so mote it be."
They then rise, and the conductor says to the candidate:
"Brother, in further imitation of our Grand Master, Hiram
Abiff, let us retire at the south gate." They then advance to
the Junior Warden [who represents Jubela, one of the ruf-
fians], who exclaims, "Who comes here?" [The room is
dark, or the candidate hoodwinked.] The conductor answers,
"Grand Master, Hiram Abiff."
"Our Grand Master, Hiram Abiff!" exclaims the ruffian;
"he is the very man I wanted to see." [Seizing the candidate
by the throat at the same time, and jerking him about with
violence.] 'Give me the Master Mason's word or I'll take
your life!" The conductor replies, "I cannot give it now, but
if you will wait till the Grand Lodge assembles at Jerusalem,
if you are found worthy, you shall then receive it, otherwise
you cannot." The ruffian then gives the candidate a blow
with the twenty-four inch gauge across the throat, on which
he fled to the west gate, where he was accosted by the second
ruffian, Juhelo, with more violence, and on his refusal to com-
ply with his request, he gave him a severe blow with the
square across his breast, on which he attempted to make his
escape at the east gate, where he was accosted by the third
ruffian, Jubelum, with still more violence, and on refusing to
to the floor; on which one of them exclaimed, "What shall
we do ? We have killed our Grand Master, Hiram AbifT !"
Another answers, "Let us carry him out of the east gate,
and bury him in the rubbish till low twelve, and then meet
and carry him a westerly course and bury him."
The candidate is taken up in a blanket, on which he fell,
and carried to the west end of the lodge, and covered up and
left; by this time the Master has resumed his seat [King Solo-
mon is supposed to arrive at the temple at this juncture] and
calls to order, and asks the Senior Warden the cause of all
that confusion.
The Senior Warden answers, "Our Grand Master, Hiram
Abiff, is missing, and there are no plans or designs laid down
on the Trestle-board for the Craft to pursue their labors."
The Master, alias King Solomon, replies, "Our Grand Mas-
ter missing! Our Grand Master has always been very punc-
tual in his attendance; I fear he is indisposed; assemble the
Crafts, and search in and about the temple, and see if he can
be iound.
They all shuffle about the floor awhile, when the Master
?alls them to order and asks the Senior Warden, "What sue-
8i
cess?" He answers, "We cannot find our Grand Master, my
The Master 'then orders the Secretary to call the roll of
workmen and see whether any of them are missing.
The Secretary calls the roll and says, "I have called the
roll, my lord, and find that there are three missing, viz.:
Jubela, Jubelo, and Jubelum."
His lordship then observed, 'This brings to my mind a
circumstance that took place this morning. Twelve Fellow
Crafts, clothed in white gloves and aprons, in token of their
innocence, came to me and confessed that they twelve, with
three others, had conspired to extort the Master Mason's
word from their Grand Master, Hiram Abiff, and in case of
refusal to take his life. They twelve had recanted, but feared
the other three had been base enough to carry their atrocious
designs into execution."
Solomon then ordered twelve Fellow Crafts to be drawn
from the bands of the workmen, clothed in white gloves and
aprons, in token of their innocence, and sent three east, three
west, three north, and three south in search of the ruffians,
and if found to fetch them forward.
Here the members all shuffle about the floor awhile, and fall
in with a reputed traveler, and inquire of him if he had seen
any traveling men that way; he tells them that he has seen
dress and appearance were Jews, ancr who were workmen
from the temple, inquiring for a passage to Ethiopia, but
were unable to obtain one in consequence of an embargo
which had recently been laid on all the shipping, and had
turned back into the country.
The Master now calls them to order again, and asks the
Senior Warden, 44 What success?" He answers by relating
* what had taken place.
Solomon observes, 4< I had this embargo laid to prevent the
ruffians from making their escape," and adds, "You will go
and search again, and search till you find them, if possible,
and if they are not found the twelve who confessed shall be
considered as the reputed murderers and suffer accord ingly."
The members all start again and shuffle about awhile.
lord. 5
three that morning near the coast
82
until one of them, as if by accident, finds the body of Hiram
Abiff, alias the candidate, and hails his traveling companions,
who join him, and while they are hammering out something
over the candidate the three reputed ruffians, who are seated
in a private corner near the candidate, are heard to exclaim in
the following manner :
First, Jubela — "O that my throat had been cut across, my
tongue torn out, and my bodv buried in the rough sands of
the sea, at low water mark, where the tide ebbs and flows
twice in twenty-four hours, ere I had been accessory to the
death of so good a man as our Grand Master, Hiram Abiff!"
The second, Jubelo — "O that my left breast had been torn
open and my heart and vitals taken from thence and thrown
over my left shoulder, carried into the valley of Jehosaphat,
and there to become a prey to the wild beasts of the field and
vultures of the air, ere I had conspired the death of so good a
man as our Grand Master, Hiram Abiff!"
The third, Jubelum — "O that my body had been severed in
two in the midst, and divided to the north and south, my
bowels burnt to ashes in the center, and the ashes scattered
by the four winds of heaven, that there might not the least
track or remembrance remain among men, or Masons, of so
vile and perjured a wretch as I am; ah, Jubela and Jubelo, it
was I that struck him harder than you both. It was I that
gave him the fatal blow; it was I that killed him outright;"
The three Fellow Crafts who had stood by the candidate
all this time, listening to the ruffians, whose voices they rec-
ognized, say, one to the other:
"What shall we do; there are three of them, and only three
of us?"
"It is," said one, in reply ; "our cause is good, let us seize
them."
On which they rush forward, seize and carry them to the
Master, to whom they relate what had passed. The Master
then addresses them in the following manner [they in many
lodges kneel or lie down, in token of their suilt and oeni-
tencel :
"Well, Jubela, what have you got tc >ay to» "ourselfc
guilty or not guilty ?"
Ans. "Guilty, my lord."
"Jubelo, guilty or not guilty?"
Ans. "Guilty, my lord"
"Jubelum, guilty or not guilty?"
Ans. "Guilty, my lord."
The Master, to the three Fellow Crafts who took them:
"Take them without the west gate of the temple and have
them executed according to the several imprecations of their
own mouths."
They are then hurried off to the west end of the room.
Here this part of the farce ends. The Master then orders
fifteen Fellow Crafts to be selected from the bands of work-
men, and sent, three east, three west, three north, three south,
and three in and about the temple, in search of their Grand
Master, Hiram Abiff [in some lodges they send only twelve,
when their own lectures say fifteen were sent], and charges
them, if they find the body, to examine carefully on and about
it for the Master's word or a key to it. The three that travel
a westerly course come to the candidate, and finger about him
a little, and are called to order by the Master, when they
report that they had found the grave of their Grand Master,
Hiram Abiff, and, on moving the earth till they come to the
body, they involuntarily found their hands raised in this po-
sition (showing it at the same time; it is the due-guard of
this degree), to guard their nostrils against the offensive
effluvia which arose from the grave, and that they had
searched carefully on and about the body for the Master's
word, but had not discovered anything but a faint resemblance
of the letter G on the left breast. The Master, on the receipt
of this information (raising himself), raises his hands three
several times above his head (as herein before described) and
exclaims, "Nothing but a faint resemblance of the letter G!
That is not the Master's word nor a key to it, I fear the
Master's word is forever lost! Nothing but a faint resem-
blance to the letter G! That is not the Master's word nor a
key to it. I fear the Master's word is forever lost! [The
third acclamation is different from the other two; attend to
it. It has been described on page 76.] Nothing but a faint
resemblance of the letter G! That is not the Master's won*
84
nor a key to it. O Lord, my God, is there no help for the
widow's son?"
The Master then orders the Junior Warden to summon a
lodge of Entered Apprentice Masons, and repair to the grave
and try to raise their Grand Master by the Entered Appren-
tice's grip. They go to the candidate and take hold of his
forefinger and pull it; return and tell the Master that they
could not raise him by the Entered Apprentice's grip; that
the skin cleaved from the bone. A lodge of Fellow Crafts
are then sent, who act as before, except that they pull the
candidate's second finger. The Master then directs the Senior
Warden (generally) to summon a lodge of Master Masons,
and says, "I will go with them myself in person, and try to
raise the body by the Master's grip, or lion's paw." [Some
say by the strong grip, or lion's paw.] They then all assem-
ble round the candidate, the Master having declared that the
first word spoken after the body was raised should be adopted
as a substitute for the Master's word, for the government oi
Master Masons' lodges in all future generations. He pro-
ceeds to raise the candidate, alias the representative of the
dead body of Hiram Abiff. He (the candidate) is raised on
jvhat is called the five points of fellowship, which are fool to
foot, kn-e to knee, breast to breast; hand to back and mouth
to ear. This is done by putting the
inside of your right foot to the inside
of the right foot of the person to whom you
are going to give the word, the inside of your
knee to his, laying your right breast against
his, your left hands on the back of each
other, and your mouths to each other's right
ear (in which position alone you are per-
mitted to give the word), and whisper the
word Mahhah-
bone. The Mas-
ter's grip is
given by taking hold of each
other's hand as though you
were going to shake hands,, and
sticking the nails of each of your fingers iuto the joint of the
other's wrist where it unites with the hand In this position
8S
the candidate is raised, he keeping his whole body stiff, as
though dead. The Master, in raising him, is assisted by
some of the brethren, who take hold of the candidate by the
arms and shoulders; as soon as he is raised to his feet, they
step back and the Master whispers the word Mah-hah-bone
in his ear, and causes the candidate to repeat it, telling him, at
the same time, that he must never give it in any manner other
than that in which he receives it. He is also told that Mah-;
hah-bone signifies marrow in the bone. They then separate,
and the Master then makes the following explanation respect-
ing the five points of fellowship :
Master to candidate. "Brother, foot to foot teaches you
that you should, whenever asked, go on a brother's errand, if
within the length of your cable-tow, even if you should have
to go barefoot and bareheaded. Knee to knee, that you
should always remember a Master Mason in your devotions
to Almighty God. Breast to breast, that you should keep the
Master Mason's secrets, when given to you in charge as such,
as secure and inviolable in your breast as they were in his
own before communicated to you. Hand to back, that you
should support a Master Mason behind his back as before his
face. Mouth to ear, that you should support his good name
as well behind his back as before his face.'*
After the candidate is through with what is called the work
part, the Master addresses him in the following manner:
"Brother, you may suppose, from the manner you have
been dealt with to-night, that we have been fooling with you,
or that we have treated you different from others; but I
assure you that is not the case. You have this night repre-
sented one of the greatest men that ever lived in the tragical
catastrophe of his death, burial, and resurrection; I mean
Hiram Abiff, the widow's son, who was slain by three ruf-
fians at the building of King Solomon's temple, and who, in
his inflexibility, integrity, and fortitude, never was surpassed
by man. The history of that momentous event is thus related:
Masonic tradition informs us that, at the building of King
Solomon's temple, fifteen Fellow Crafts, discovering that the
temple was almost finished, and not having the Master Ma-
son's word, became very impatient and entered into a horrid
conspiracy to extort the Master Mason's word from theif
86
Grand Master, Hiram Abiff, the first time they met him alone,
or take his life, that they might pass as Masters in other
countries, and receive wages as such ■ but, before they could
accomplish their designs, twelve of them recanted, but the
other three were base enough to carry their atrocious designs
into execution. Their names were Jubela, Jubelo, and Jube-
lum. It was the custom of our Grand Master, Hiram Abiff,
every day at high twelve, when the Craft were from labor to
refreshment, to enter into the sanctum sanctorum and offer
up his devotions to the ever-living God, and draw out his
plans and designs on the trestle-board, for the Crafts to pur-
sue their labor. On a certain day (not named in any of our
traditional accounts) Jubela, Jubelo, and Jubelum placed
themselves at the south, west, and east gates of the temple,
and Hiram, having finished his devotions and labor, attempted
(as was his usual custom) to retire at the south gate, where
he was met by Jubela, who demanded of him the Master
Mason's word [some say the secrets of a Master Mason], and
on his refusal to give it Jubela gave him a violent blow with
the twenty- four inch gauge across the throat; on which Hiram
fled to the west gate, where he was accosted in the same
manner by Jubelo, but with more violence. Hiram told him
that he could not give the word then because Solomon, king
of Israel, Hiram, king of Tyre, and himself had entered into
a solemn league that the word never should be given unless
they three were present; but, if he would wait with patience
till the Grand Lodge assembled at Jerusalem, if he was then
found worthy he should receive it, otherwise he could not.
Jubelo replied, in a very peremptory manner: 'If you do not
give me the Master's word I'll take your life* ; and on Hiram's
refusal to give it Jubelo gave him a severe blow with the
square across the left breast, on which he fled to the east gate,
where he was accosted by Jubelum in the same manner, but
with still more violence. Here Hiram reasoned as before;
Jubelum told him that he had heard his caviling with Jubela
and Jubelo long enough, and that he was still put off, and the
temple was almost finished, and he was determined to have
the word or take his life. 'I want it so that I may be able to
get wages as a Master Mason in any country to which I may
go for employ, after the temple is finished, and that 1 might be
87
able to support my wife and children.' Hiram persisting in
his refusal, he gave Hiram a violent blow with the gavel on
the forehead, which felled him to the floor and killed him.
They took the body and carried it out of the east gate and
buried it in the rubbish till low twelve at night (which is 12
o'clock), when the three met, agreeable to appointment, and
carried the body a westerly direction, and buried it at the
brow of a hill, in a grave dug due east and west, six feet
perpendicular, and made their escape. King Solomon, com-
ing up to the temple at low six in the morning (as was his
usual custom), found the Crafts all in confusion, and, on in-
quiring the cause, was informed that their Grand Master,
Hiram Abiff, was missing, and there were no plans and de-
signs laid down on the trestle-board for the Crafts to pursue
their labor. Solomon ordered immediate search to be made
in and about the Temple for him; no discovery being made,
he then ordered the Secretary to call the roll of workmen,
to see if any were missing; it appearing that there were three,
viz : JubeJa, Jubelo and Jubelum, Solomon observed :
"This brings to my mind a circumstance that took place
this morning. Twelve Fellow Crafts came to me, dressed in
white gloves and aprons in token of their innocence, and con-
fessed that they twelve with three others had conspired to
extort the Master Mason's word from their Grand Master,
Hiram Abiff, and in case of his refusal to take his life; they
twelve had recanted, but feared the other three had been
base enough to carry their atrocious design into execution."
Solomon immediately ordered twelve Fellow Crafts to be
selected from the bands of the workmen, clothed in white
gloves and aprons in token of their innocence, and sent three
east, three west, three north and three south, in search of
the ruffians, and if found to bring them up before him. The
three that traveled a westerly course, coming near the coast
of Joppa, fell in with a warfaring man, who informed them
that he had seen three men pass that way that morning, who,
from their appearance and dress, were workmen from the
Temple, inquiring for a passage to Ethiopia, but were unable
to obtain one in consequence of an embargo which had recent-
ly been laid on all the shipping, and had turned back into the
country. After making still further and more diligent search.
88
and after making no further discovery, they returned to the
Temple and reported to Solomon the result of their pursuit
and inquiries. On which Solomon directed them to go and
search again, and search until they found their Grand Mas-
ter, Hiram Abiff, if possible, and if he was not found, the
twelve who had confessed should be considered as the mur-
derers and suffer accordingly.
They returned again in pursuit of the ruffians, and one of
the three that traveled a westerly course, being more weary
than the rest, sat down at the brow of a hill to rest and re-
fresh himself; and in attempting to rise caught hold of a
sprig of cassia, which easily gave way and excited his curi-
osity, and made him suspicious of a deception, on which he
hailed his companions, who immediately assembled, and on
examination found that the earth had been recently moved;
and, on moving the rubbish, discovered the appearance of a
grave; and while they were confabulating about what measure
to take, they heard voices issuing from a cavern in the clefts
of the rocks, on which they immediately repaired to the place,
where they heard the voice of Jubela exclaim, "O ! that my
throat had been cut across, my tongue torn out, and my body
buried in the rough sands of the sea at low water-mark,
where the tide ebbs and flows twice in twenty-four hours, ere
I had been accessory to the death of so good a man as our
Grand Master, Hiram Abiff." On which they distinctly heard
the voice of Jubelo exclaim, "O! that my breast had been
torn open, and my heart and vitals taken from thence and
thrown over my left shoulder, to the valley of Jehosaphat,
there to become a prey to the wild beasts of the field and
vultures of the air, ere I had conspired to take the life of so
good a man as our Grand Master, Hiram Abiff. When they
more distinctly heard the voice of Jubelum exclaim, "O !
that my body had been severed in two in the midst, and di-
vided to the north and the south, my bowels burnt to ashes
in the center, and the ashes scattered by the four winds of
heaven, that there might not remain the least track or trace
of remembrance among men or Masons of so vile and per-
jured a wretch as I am, who wilfully took the life of so good
a man as our Grand Master, Hiram Abiff. Ah ! Jubela and
Jubelo, it was I that struck him harder than you both! It
was I that gave him the fatal blow! It was I that killed him
outright!" On which they rushed forward, seized, bound,
and carried them up before King Solomon, who, after hear-
ing the testimony of the three Fellow Crafts, and the three
ruffians having plead guilty, ordered them to be taken out at
the west gate of the Temple and executed agreeable to the
several imprecations of their own mouths. King Solomon
then ordered fifteen Fellow Crafts to be selected from the
bands of the workmen, clothed with white gloves and aprons,
in token of their innocence, and sent three east, three west,
three north, three south and three in and about the Temple,
in search of the body of their Grand Master, Hiram Abiff,
and the three that traveled a westerly course found it under
that sprig of cassia, where a worthy brother sat down to rest
and refresh himself; and on removing the earth till the}
came to the coffin, they involuntarily found their hands raised,
as herein before described, to guard their nostrils against the
offensive effluvia that arose from the grave. It is also said
that the body had lain there fourteen days, some say fifteen.
The body was raised in the manner herein before described,
carried up to the Temple, and buried as explained in the
closing clauses of the lecture. Not one third part of the
preceding history of this degree is ever given to a candidate.
A few general, desultory, unconnected remarks are made to
him, and he is generally referred to the manner of raising,
and the lecture, for information as to the particulars. Here
follows a charge which ought to be and sometimes is de-
livered to the candidate after hearing the history of the de-
gree.
An address to be delivered to the candidate after the history
has been given.
"Brother, your zeal for the institution of Masonry, the
progress you have made in the mystery, and your conform-
ity to our regulations, have pointed you out as a proper ob-
ject of our favor and esteem. You are bound by duty, honor
and gratitude to be faithful to your trust, to support the
dignity of your character on every occasion, and to enforce,
by precept and example, obedience to the tenets of the order.
In the character of Master Mason, you are authorized to cor-
rect the errors and irregularities of your uninformed breth-
90
ren, and to guard them against breach of fidelity. To pre*
serve the reputation of the fraternity, unsullied, must be your
constant oare — and for this purpose it is your province to
recommend to your inferiors, obedience and submission ; to
your equals, courtesy and affability; to your superiors, kind-
ness and condescension. Universal benevolence you are al-
ways to inculcate; and by the regularity of your own behavior,
afford the best example for the conduct of others less in-
formed. The ancient landmarks of the order, entrusted to
your care, you are carefully to preserve; and never suffer
them to be infringed, or countenance a deviation from the
established usages and customs of the fraternity. Your vir-
tue, honor, and reputation are concerned in supporting with
dignity the character you now bear. Let no motive, there-
fore, make you swerve from your duty, violate your vows, or
betray your trust; but be true and faithful, and imitate the
example of that celebrated artist whom you this evening rep-
resent; thus you will render yourself deserving the honor
which we have conferred, and merit the confidence that we
have reposed."
Here follows the lecture on this degree, which is divided
into three sections.
SECTION FIRST.
"Are you a Master Mason"
Ans. "I am— try me, prove rne — disprove me if yoh can."
"Where were you prepared to be made a Master Mason?"
Ans. "In a room adjacent to the body of a just and law-
fully constituted lodge of such, duly assembled in a room rep-
resenting the sanctum sanctorum, or holy of holies, of King
Solomon's Temple."
"How were you prepared?"
Ans. •'By being divested of all metals ; neither naked nor
clothed; barefoot nor shod; with a cable-tow three times about
my naked body; in which posture I was conducted to the
door of the lodge, where I gave three distinct knocks."
"What did those three distinct knocks allude to?"
Ans. "To the third degree of Masonry; it being that on
9i
which I was about to enter."
"What was said to you from within?"
Ans. "Who comes there? Who comes there? Who comes
there?"
"Your answer?"
Ans. "A worthy brother who has been regularly initiated
as an Entered Apprentice Mason, passed to the degree of a
Fellow Craft, and now wishes for further light in Masonry,
by being raised to the sublime degree of a Master Mason."
"What further was said to you from within?"
Ans. "I was asked if it was of my own free will and accord
I made that request ; if I was duly and truly prepared ; worthy
and well qualified, and had made suitable proficiency in the
preceding degrees; all of which being answered in the affirm-
ative, I was asked by what further rights I expected to obtain
that benefit."
"Your answer?"
Ans. "By the benefit of a pass-word."
"What is that pass- word?"
Ans. "Tubal Cain."
"What next was said to you?"
Ans. "I was bid to wait till the Worshipful Master in the
east was made acquainted with my request and his answer
returned."
"What followed after his answer was returned?"
Ans. "I was caused to enter the lodge on the two extreme
points of the compass, pressing my naked right and left
breasts, in the name of the Lord."
"How were you then disposed of?"
Ans. "I was conducted three times regularly round the
lodge, and halted at the Junior Warden in the south, where
the same questions were asked and answers returned as at
the door."
"How did the Junior Warden dispose of you?"
Ans. "He ordered me to be conducted to the Senior War-
den in the west, where the same questions were asked and
answers returned as before."
"How did the Senior Warden dispose of you?"
Ans. "He ordered me to be conducted to the Worshipful
Master in «the east, where by him the same questions were
asked, and answers returned as before, who likewise de-
92
xnanded of me from whence I came, and whither I was
traveling/'
"Your answer?"
Ans. "From the east and traveling to the west"
"Why do you leave the east, and travel to the west?"
Ans. "In search of light."
"How did the Worshipful Master then dispose of you?"
Ans. "He ordered me to be conducted back to the west,
from whence I came, and put in care of the Senior Warden,
who taught me how to approach the east, by advancing upon
three upright, regular steps to the third step, my feet form-
ing a square and my body erect at the altar before the Wor-
shipful Master."
"What did the Worshipful Master do with you?"
Ans. "He made an obligated Master Mason of me."
"How?"
Ans. "In due form."
"What was that due form?"
Ans. "Both my knees bare bent, they forming a square;
both hands on the Holy Bible, Square and Compass ; in which
posture I took upon me the solemn oath or obligation of a
Master Mason."
"After your obligation, what was said to you?"
Ans. "What do you most desire?"
"Your answer?"
Ans. "More light."
[The bandage round the head is now dropped over the
eyes.]
"Did you receive light?"
Ans. "I did."
"On being brought to light on this degree, what did you
first discover?"
Ans. "Three great lights in Masonry, by the assistance of
three lesser, and both points of the compass elevated above
the square, which denoted to me that I had received, or was
about to receive all the light that could be conferred on me
in a Master's Lodge."
"What did you next discover?"
Ans. "The Worshipful Master approaching me from the
east, under the sign and due-guard of a Master Mason, who
presented me with his right hand in token of brotherly love
93
and confidence, and proceeded to give me the passrgrip and
word of a Master Mason, [the word is the name of the pass-
grip] and bid me arise and salute the Junior and Senior
Wardens and convince them that I was an obligated Master
Mason, and had the sign, pass-grip and word. [Tubal Cain.]
"What did you next discover?"
Ans. "The Worshipful Master approaching me the second
time from the east, who presented me with a lamb-skin or
white apron, which he said he hoped I would continue to
wear, with honor to myself, and satisfaction and advantage to
the brethren."
"What were you next presented with?"
Ans. "The working tools of a Master Mason."
"What are they ?"
Ans. "All the implements of Masonry indiscriminately, but
more especially the trowel."
"How explained ?"
Ans. "The trowel is an instrument made use of by opera-
tive masons to spread the cement which unites a building
into one common mass, but we, as Free and Accepted Masons,
are taught to make use of it for the more noble and glorious
purpose of spreading the cement of brotherly love and affec-
tion, that cement which unites us into one sacred band or
society of brothers, among whom no contention should ever
exist, but that noble emulation of who can best work or best
agree."
"What were you next presented with?"
Ans. "Three precious jewels."
"What are they?"
Ans. "Humanity, friendship and brotherly love."
"How were you then disposed of?"
Ans. "I was conducted out of the lodge and invested with
what I had been divested, and returned again in due season."
SECTION SECOND.
"Did you ever return to the sanctum sanctorum or holy of
holies of King Solomon's Temple?"
Ans. "I did."
"Was there anything particular took place on your re-
turn Y*
94
Ans "There was, viz.: I was accosted by three ruffians*
who demanded of me the Master Mason's word."
"Did you give it to them ?"
Ans. "I did not, but bid them wait with time and patience
till the Grand Lodge assembled at Jerusalem ; and then, if they
were found worthy, they should receive it; otherwise they
could not."
"In what manner were you accosted?"
Ans. "In attempting to retire to the south gate, I was
accosted by one of them, who demanded of me the Master
Mason's word, and on refusing to comply with his request
he gave me a blow with the twenty-four inch gauge, across
my breast, on which I fled to the west gate, where I was
accosted by the second, with more violence, and on my re-
fusing to comply with his request he gave me a severe blow
with the square, across my breast, on which I attempted to
make my escape at the east gate, where I was accosted by
the third, with still more violence, and on my refusing to
comply with his request he gave me a violent blow with the
common gavel on the forehead, and brought me to the floor."
"Whom did you represent at that time?"
Ans. "Our Grand Master, Hiram Abiff, who was slain at
the building of King Solomon's Temple."
"Was his death premeditated?"
Ans. "It was, by fifteen Fellow Crafts, who conspired to
extort from him the Master Mason's word; twelve of whom
recanted, but the other three were base enough to carry their
atrocious designs into execution."
"What did they do with the body?"
Ans. "They carried it out at the east gate of the Temple
and buried it till low twelve at night, when they three met,
agreeable to appointment, and carried it a westerly course
from the Temple, and buried it under the brow of a hill in a
grave six feet due east and west, six feet perpendicular, and
made their escape."
"What time was he slain?"
Ans. "At high twelve at noon, when the Crafts were from
labor to refreshment."
"How come he to be alone at this time ?"
Ans. "Because it was the usual custom of our Grand
Master, Hiram Abiff, every day at high twelve, when the
Q5
Crafts were from labor to refreshment, to enter into the
sanctum sanctorum or holy of holies, and offer up his adora-
tions to the ever living God, and draw out his plans and de-
signs on his trestle-board, for the Crafts to pursue their
labor."
"At what time was he missing?"
Ans. "At low six in the morning, when King Solomon
came up to the Temple, as usual, to view the work, and found
the Crafts all in confusion, and on inquiring the cause, he
was informed that their Grand Master, Hiram Abiff, was
missing, and no plans or designs were laid down on the
trestle-board for the Crafts to pursue their labor."
"What observations did King Solomon make at that time?"
Ans. "He observed that our Grand Master, Hiram Abiff,
had always been very punctual in attending, and feared that
he was indisposed, and ordered search to be made in and
about the Temple, to see if he could be found."
"Search being made and he not found, what further re-
marks did King Solomon make?"
Ans. "He observed he feared some fatal accident had
befallen our Grand Master, Hiram Abiff; that morning
twelve Fellow Crafts, clothed in white gloves and aprons in
token of their innocence, had confessed that they twelve, with
three others, had conspired to extort the Master Mason's
word from their Grand Master, Hiram Abiff, or take his life;
that they twelve had recanted, but feared the other three
had been base enough to carry their atrocious designs into
execution."
"What followed?"
Ans. "King Solomon ordered the roll of workmen to
be called to see if there were any missing."
"The roll being called, were there any missing?"
Ans. "There were three, viz. : Jubela, Jubelo, Jubelum."
"Were the ruffians ever found?"
Ans. "They v/ere."
"How?"
Ans. "By the wisdom of King Solomon, who ordered
twelve Fellow Crafts to be selected from the band of the
workmen, clothed in white gloves and aprons in token of
tb*ic innocence, and sent three east, three west, three north
96
and three soutW in search of the ruffians, and if found to
bring them forward."
"What success ?"
Ans. "The three that traveled a westerly course from the
Temple, coming near the coast of Joppa, were informed by a
way-faring man that the three men had been seen that
way that morning, who from their appearance and dress
were workmen from the Temple, inquiring for a passage to
Ethiopia, but were unable to obtain one in consequence of
an embargo, which had recently been laid on all the ship-
ping, and had turned back into the country."
"What followed?"
Ans. "King Solomon ordered them to go and search
again, and search till they were found, if possible, and if
they were not found, that the twelve who had confessed
should be considered as the reputed murderers, and suffer
accordingly."
"What success?"
Ans. "One of the three that traveled a westerly course,
from the Temple, being more weary than the rest, sat down
under the brow of a hill to rest and refresh himself, and in
attempting to rise caught hold of a sprig of cassia, which
easily gave way, and excited his curiosity and made him
suspicious of a deception, on which he hailed his compan-
ions who immediately assembled, and on examination found
that the earth had recently been moved, and on moving
the rubbish discovered the appearance of a grave; and
while they were confabulating about what measures to take,
they heard voices issuing from a cavern in the clefts of the
rocks; on which they immediately repaired to the place,
where they heard the voice of Jubeia exclaim, 'O that my
throat had been cut across, my tongue torn out, and my
body buried in the rough sands of the sea, at low water-
mark, where the tide ebbs and flows twice in twenty-four
hours, ere I had been accessary to the death of so good a man
as our Grand Master, -Hiram Abiff!' On which they distinct-
ly heard the voice of Jubelo, 'O that my left breast had been
torn open, and my heart and vitals taken from thence and
thrown over my left shoulder, carried into the valley of Jehos-
aphat, and there to become a prey to the wild beasts (ft
97
fhe field, and vultures of the air, ere I had conspired the
death of so good a man as our Grand Master, Hiram Abiff!'
The third, Jubelum, *0 that my body had been severed
In two in the midst, and divided to the north and south, my
bowels burnt to ashes in the centre, and the ashes scattered
by the four winds of heaven, that there might not the least
track or remembrance remain among men or Masons of so
vile and perjured a wretch as I am; ah! Jubela, and Jubelo,
it was I that struck him harder than you both — it was I that
gave him the fatal blow — it was I that killed him outright!'
On which they rushed forward, seized, bound and carried
them up to the Temple of King Solomon.
"What did King Solomon do with them?"
Ans. "He ordered them to be executed agreeably to the
several imprecations of their own mouths."
"Was the body of our Grand Master, Hiram Abiff, ever
found?"
Ans. "It was."
"How?"
Ans. "By the wisdom of King Solomon, who ordered
fifteen (in some lodges they say twelve) Fellow Crafts to be
selected from the bands of the workmen and sent, three
east, three west, three north, three south and three in and
about the temple, to search for the body."
"Where was it found?"
Ans. "Under a sprig of cassia, where a worthy brother
sat down to rest and refresh himself."
"Was there anything particular took place on the dis-
covery of the body?"
Ans. "There was, viz. : on moving the earth till we came
to the coffin, we involuntarily found our hands in this posi-
tion, to guard our nostrils against the offensive effluvia which
arose from the grave."
"How long had the body lain there?"
Ans. "Fourteen days."
"What did they do with the body?"
Ans. "Raised it in a Masonic form and carried it up to
the temple for more decent interment."
"Where was it buried?"
Ans. "Under the Sanctum Sanctorum, or holy of holies
of King Solomon's Temple, over wUich thev erected a mar*
08
Lie monument, with this inscription delineated thereon: A
virgin weeping over a broken column, with a book open be-
fore her, in her right hand a sprig of cassia, in her left an
urn. Time standing behind her, with his hands infolded
in the ringlets of her hair."
"What do they denote ?"
Ans. "The weeping virgin denotes the unfinished state of
the temple; the broken column, that one of the principal
supports of Masonry had fallen ; the book open before her,
that his memory was on perpetual record; the sprig of cassia,
the timely discovery of his grave; the urn in her left
hand, that his ashes are safely deposited under the Sanctum
Sanctorum, or holy of holies of King Solomon's Temple,
and Time, standing behind her, with his hands infolded in
the ringlets of her hair, that time, patience and perseverance
will accomplish all things/'
SECTION SECOND.
"What does a Master's lodge represent?"
Ans. "The Sanctum Sanctorum, or holy of holies of King
Solomon's Temple."
"How long was the temple building?"
Ans. Seven years, during which it rained not in the
day-time, that the workmen might not be obstructed in their
labor."
"What supported the temple."
Ans. "Fourteen hundred and fifty-three columns and twj
thousand nine hundred and six pilasters, all hewn from the
finest Parian marble."
"What further supported it?"
Ans. "Three grand columns, or pillars."
"What were they called?"
Ans. "Wisdom, strength and beauty."
"What did they represent?"
Ans. "The pillar of wisdom represented Solomon, King
of Israel, whose wisdom contrived the mighty fabric; the
pillar of strength, Hiram, King of Tyre, who strengthened
Solomon in his glorious undertaking; the pillar of beauty,
Hiram Abiff, the widow's son, whose cunning craft and CU;
99
rious workmanship beautified and adorned the temple."
"How many were there employed in the building of King
Solomon's Temple?"
Ans. "Three Grand Masters, three thousand three hun-
dred Masters, or overseers of the work, eighty thousand
Fellow Crafts, and seventy thousand Entered Apprentices;
all those were classed and arranged in such a manner by the
wisdom of Solomon that -neither envy, discord nor confusion
were suffered to interrupt that universal peace and tranquillity
that pervaded the work at that important period/'
"How many constitutes an Entered Apprentice lodge ?"
Ans. "Seven ; one Master and six Entered Apprentices."
"Where did they usually meet?"
Ans. "On the ground floor of King Solomon's Temple,"
"How many constitute a Fellow Craft's lodge?"
Ans. "Five; two Masters and three Fellow Crafts."
"Where did they usually meet?"
Ans. "In the middle chamber of King Solomon's Tem-
ple."
"How many constitute a Master's lodge?"
Ans "Three Master Masons."
"Where did they usually meet?"
Ans. "In the Sanctum Sanctorum, or holy of holies of
King Solomon's Temple."
"Have you any emblems on this degree?"
Ans. "We have several, which are divided into two
classes."
"What are the first class?"
Ans. "The pot of incense, the bee-hive, the book of con-
stitutions, guarded by the Tyler's sword, the sword pointing
to a naked heart, the all-seoing eye, the anchor and ark, the
forty-seventh problem of Euclid, the hour-glass, the scythe,
and the three steps usually delineated on the Master's car-
pet, which are thus explained: The pot of incense is an em-
blem of a pure heart, which is always an acceptable sacrifice
to the Deity and, as this glows with fervent heat, so
should our hearts continually glow with gratitude to the
great and beneficent Author of our existence for the manifold
blessings and comforts we enjoy. The bee-hive is an emblem
of industry, and recommends the practice of that virtue to all
created beings, from the highest seraph in heaven to the
IOO
lowest reptile of the dust. It teaches us that, as we came into
the world rational and intelligent beings, so we should ever
be industrious ones, never sitting down contented while our
fellow-creatures around us are in want, when it is in our
power to relieve them without inconvenience to ourselves.
When we take a survey of nature, we behold man, in his
infancy, more helpless and indigent than the brute creation;
he lies languishing for days, weeks, months and years, total-
ly incapable of providing sustenance for himself; of guarding
against the attacks of the wild beasts of the field, or shelter-
ing himself from the inclemencies of the weather. It might
have pleased the great Creator of heaven and earth to have
made man independent of all other beings, but, as depend-
ence is one of the strongest bonds of society, mankind were
made dependent on each other for protection and security,
as they thereby enjoy better opportunities of fulfilling the
duties of reciprocal love and friendship. Thus was man form-
ed for social and active life, the noblest part of the work of
God, and he that will so demean himself, as not to be en-
deavoring to add to the common stock of knowledge and
understanding, may be deemed a drone in the hive of nature,
a useless member of society, and unworthy of our protection
as Masons.
The book of constitutions, guarded by the Tyler's sword,
reminds us that we should be ever watchful and guarded in
our thoughts, words, and actions, particularly when before
the enemies of Masonry, ever bearing in remembrance
those truly Masonic virtues, silence and circumspection.
The sword pointing to a naked heart, demonstrates that
justice will sooner or later overtake us; and although our
thoughts, words and actions may be hidden from the eye of
man yet that all-seeing eye, whom the sun, moon and stars
obey, and under whose watchful care even comets perform
their stupendous revolutions, pervades the inmost recesses
of the human heart, and will reward us according to our
merits. The anchor and ark, are emblems of a well grounded
hope and a well spent life. They are emblematical of
that Divine ark which safely wafts us over this tempestuous
sea of troubles, and that anchor which shall safely moor us
in a peaceful harbor, where the wicked cease from troubling,
and the weary shall find rest.
IOI
The forty-seventh problem of Euclid : This was an inven-
tion of our ancient friend and brother, the great Pytha-
goras, who, in his travels through Asia, Africa and Europe,
was initiated into several orders of priesthood, and raised to
the sublime degree of a Master Mason. This wise philosopher
enriched his mind abundantly in a general knowledge of
things, and more especially in Geometry, or Masonry, on
this subject he drew out many problems and theorems; and
among the most distinguished he erected this, which, in
the joy of his heart, he called Eureka, in the Grecian lan-
guage signifying, I have found it ; and upon the discovery of
which he is said to have sacrificed a hecatomb. It teaches
Masons to be general lovers of the arts and sciences. The
hour glass is an emblem of human life. Behold! how
swiftly the sands run, and how rapidly our lives are draw-
ing to a close. We cannot without astonishment behold the
little particles which are contained in this machine; how they
pass away, almost imperceptibly, and yet to our surprise in
a short space of an hour they are all exhausted. Thus
wastes man ! To-day, he puts forth the tender leaves of hope ;
to-morrow, blossoms, and bears his blushing honors thick
upon him; the next day comes a frost, which nips the root,
and when he thinks his greatness is still ripening, he falls
like autumn leaves, to enrich our mother earth. The scythe
is an emblem of time, which cuts the brittle thread of
life, and launches us into eternity. Behold! what havoc the
scythe of time makes among the human race; if by chance
we should escape the numerpus evils, incident to childhood
and youth, and with health and vigor come to the years of
manhood, yet withal we must soon be cut down by the all-
devouring scythe of time, and be gathered into the land where
our fathers have gone before us. The three steps usually
delineated upon the Masters carpet, are emblematical, of the
three principal stages of human life, viz.: youth, manhood
and age. In youth, as Entered Apprentices, we ought in-
dustriously to occupy our minds in the attainment of useful
knowledge; in manhood, as Fellow Craft, we should apply
our knowledge to the discharge of our respective duties to
God, our neighbors, and ourselves, that so in age, as Master
Mason, we may enjoy the happy reflections consequent on a
yrtll spent life, and die in the hope of a glorious immortality.
102
"What are the second class of emblems ?"
Ans. "The spade, coffin, death-head, marrow-bones^ and
Sprig of cassia, which are thus explained: The spade opens
the vault to receive our bodies where our active limbs will
soon moulder to dust. The coffin, death*head, and marrow-
bones, are emblematical of the death and burial, of our
Grand Master, Hiram Abiff, and are worthy of our serious
attention. The sprig of cassia is emblematical of that im-
portant part of man which never dies — and when the cold
winter of death shall have passed, and the bright summer's
morn of the resurrection appears, the Son of Righteousness
shall descend, and send forth his angels to collect our ransom-
ed dust; then, if we are found worthy, by his pass word,
we shall enter into the celestial lodge above, where the
Supreme Architect of the Universe presides, where we.
shall see the King in the beauty of holiness and with him
enter into an endless eternity. Here ends the three first
degrees of Masonry, which constitute a Master Mason's
Lodge. A Master Mason's Lodge and a chapter of Royal
Arch Masons, are two distinct bodies, wholly independent
v of each other. The members of a Chapter are privileged to
visit all Master Mason's Lodges when they please, and may
be, and often are members of b*th at the same time; and
all the members of a Master Mason's Lodge, who are Royal
Arch Masons, though not members of any Chapter, may
visit any Chapter. I wish the reader to understand that
neither all Royal Arch Masons nor Master Masons are mem-
bers of either Lodge or Chapter; there are tens of thousands
who are not members and scarcely ever attend, although
orivileged to do so. A very small proportion of Masons,
comparatively speaking, ever advance any further than the
third degree, and consequently never get the great word
which was lost by Hiram's untimely death. Solomon, king
of Israel; Hiram, king of Tyre, and Hiram Abiff; the
widow's son having sworn that they nor neither of them
would ever give the word except they three were present;
[and it is generally believed that there was not another per-
son in the world at that time that had it], consequently the
word was lost, and supposed to be forever; but the sequel
will show ; .t was found after the lapse of four hundred and
seventy years; notwithstanding the word Mah-hah-bone,
103
which was substituted by Solomon, still continues to be used
by Master Masons, and no doubt will be as long as Masonry
attracts the attention of men ; and the word which was lost is
used in the Royal Arch degree.
What was the word of the Royal Arch degree before they
found the Master's word which was lost at the death of
Hiram Abiff, and was not found for four hundred and seventy
years? Were there any Royal Arch Masons before the
Master's word was found? I wish some Masonic gentleman
would solve these two questions. The ceremonies, historv,
and the lecture, in the preceding degree, are so similar,
that perhaps, some one of the three might have been dis-
pensed with, and the subject well understood by most read-
ers, notwithstanding, there is a small difference between the
work and history, and between the history and the lecture.
I shall now proceed with the Mark Master's degree, which is
the first degree in the Chapter. The Mark Master's degree,
the Past Master's, and the Most Excellent Master's are called
lodges of Mark Master Masons, Past Masters, and Most Ex-
cellent Masters; yet, although called lodges, they are a
component part of the Chapter. Ask a Mark Master Mason
if he belongs to the Chapter, he will tell you he does, but
that he has only been marked. It is not an uncommon
thing, by any mean?, foir a Chapter to confer all four of the
degrees in one night, viz. : The Mark Master, Past Master,
Most Excellent Master, and Royal Arch degree.
104
FREEMASONRY AT A GLANCE.
ENTERED APPRENTICE DEGREE.
The Holy Bible on the altar
is usually opened at the 123d
Psalm and the square and com-
pass placed thereon, the latter
open and both points placed be-
low the square.
Preparation of Candidate En-
tered Apprentice Degree. — He is
ushered into the "preparation room, "
where he meets the Junior Deacon and
Stewards who divest him of all his
clothing except his shirt. He is then
handed an old pair of drawers which
he puts on; the left leg is rolled up
above the knee; the left sleeve of the
shirt is rolled up above the elbow, a
hoodwink is fastened over both eyes, a
rope, called a cable-tow, is put once
around his neck, and a slipper (witii
the heel slip-shod) is put upon the
right foot.
Penal Sign. Due Guard.
Preparation In Entered
Apprentice Degree.
Due guard of an Entered Ap-
prentice — Hold out the left
hand a little in front of the body
and in a line with the lower button
of the vest, the hand being open
and palm turned upward. Now
place the right hand horizontally
across the left and about two or
three inches above it.
Penal Sign op an Entered Ap-
prentice. — Made from the due-
guard by dropping the left hand
carelessly; at the same time Taise
the right arm and draw ^ne hand,
still open, across the throat, thumb
105
next the throat, and drop the hand perpendicularly by
the side. These- movements ought to be made in an off hand
manner, without stiffness.
Sign without Due-guards — (The usual way outside the
lodge.) Simply dra*r the open hand carelessly across the
threat and let it foil down by the side*
Candidate taking Entered Apprentice Obligation.
Worshipful Master to Candidate: — "You will advance to the
altar, kneel upon your naked left knee, your right forming a
square, your left hand supporting the holy Bible, square and
compass, your right resting thereon, in which due form you will
say, I, with your name in full, and repeat after me."
Grip of an Entered Ap-
prentice. — Take bold of each
other's hands as in ordinary
hand-shaking and press the top
of your thumb hard against the
first knuckle-joint of the first
finger near the hand. If the person whom you are shaking
hands with is a Mason, he will generally return a like pressure
on your band.
Entered Apprentice Word — Boaz. It is the name of this
grip-
Entered Apprentice Step. — Step off one step with tlie left
foot and bring the heel of your right foot to the hollow of youi
left
The Holy Bible ought to
be opened at the 7th chaptci
of Amos and one point of
the compass elevateu above
the square.
Preparation of Candidate Felloe
Craft Degree. — He is ushered into the
"preparation room" as before, and divested
of all his clothing as in the preceding de-
gree. In this case the right leg of the old
drawers is raised up above the knee, the
right sleeve of the shirt is rolled up above
the elbow, the slipper is now put upon the
left foot> the left heel being slip shod. The
hoodwink is again put over both eyes and
the cable-tow is put twice around the naked
right arm and an apron tied on, in which
condition he is "duly and truly prepared"
and led by the Junior Deacon to the door
of the lodge as before.
107
dicular.l
Worshipful Mastei to
Candidate: — You will ad-
vance to the altar, kneel
upon your naked right
knee!, your left forming
a square, your right
hand resting on the
Holy Bible, square and
compass, your left form-
ing a right angle Sup-
ported by the square in
which due form you will
say, "I," with your
name in full, and repeat
after me.
Candidate taking Fellow Craft Obligation.
[The left arm should L»« perpen-
DUE GUARD OF A FELLOW CbAFT.
Hold out the right hand a little from
the body and on a line with the lower
button of the vest, the palm being
open and turned down- ward ; also raise
the left arm so as to form a right angle
at the elbow, from the shoulder to the
elbow being horizontal and fore-arm
perpendicular.
Sign of a Fellow Craft. — Made
from the due-guard by dropping the
left hand carelessly to the side and at
dhe same time raise the right hand to
Due^Guard. the left breast, with the palm towards
jthe breast and the fingers a little crooked; the*n
draw the hand smartly across the breast from left"
to right and let it drop perpendicularly to the side. Slffn
Sign without Due Guard. — The usual way outFtellow Craft
side the lodge). Draw the right hand, palm open and fingers a
little crooked, smartly across the breast from left to right and
drop it carelessly by your side.
Pass grip of a Fellow Craft.
— Take each other's hands as in or-
dinary hand-shaking and p«ress the
top of your thumb hard aga inst the
space between the first and second
knuckles of the right hand. Should the person whose Hand you
hold be a Fellow Craft, he will return a like pressure on your
hand, or else may give you the grip of an Entered Apprentice.
108
Pass of Fellow Crajt— Shibboleth. It is the name of thit
grip-
Real Grip of a Fellow Craft.
— Take each other by the right
hand as in ordinary hand-shaking
and press top of your thumb hard
^ against the second knuckle. Should
the man wuoae hand you shake be a Fellow Craft, he will re-
turn a similar pressure on your hand, or may possibly give you
any one of the two preceding grips.
Word of Fellow Craft — Jachin. It is the name of thit
the real grip.
Fellow Craft ob Second Step. — Step off one step with the
right foot and bring the heel of the left foot to the hollow of
the right; your feet forming the angle of an oblong square.
MASTER MASON'S DEGREE.
The Holy Bible
ought to he opened at
the 12th chapter of
Ecclesiastes and both
points of the com*
pass elevated above
the square.
Preparation of Candidate Master
Mason's Degree. — He is conducted
into the preparation room as in the
preceding degree. All his clothing is
removed as before; both legs
of the drawers are tucked up
above the knees, both sleeves of
the shirt are tucked up above the el-
bows, both breasts of the shirt are
turned, making both breasts bare.
The hoodwink is again fastened over
both eyes and the cable -tow is put
three times around his body. No
slipper is used in this degree. Should
the shirt be closed in front, it must be
taken off or turned front backwards*
as both breasts must be bare. An
apron is then tied on and worn as a
Fellow Craft, and thus he is "duly,
and truly prepared."
Preparation of Candidate In
Master Masons Degree.
to*
Worshipful Master
to Candidate, "Yon
will advance to the al*
tar t kneel npon both
your naked knees, both
hands resting n the
Holy Bible, square and
compass in which dad
form you will say, M I, ,f
with your name in full
and repeat after me "
Candidate taking Master Mason's Obligation.
Due-guard os* a Master Mabon^-Ex*
tend both hands in front of the body on a
line with the lower button of the vest with
the palms open and turned downward,
both hands beiug close together, thumbs
nearly touching.
Sign op a Master Mason.— Made from
the due guard by dropping the left hand
carelessly and drawing the right across
the body from left to right side on a line
with the lower buttoa of the vest, the
13 hand being open as before, palm down*
**> ward and the thumb towards the body,
jgj: Then drop the hand perpendicularly to
movu. eon* the side.
Sign without Due-guard. — (Ordinary manner outside
lodge.) Simply draw the right hand as above described, <
lessly across the body and drop it by the side.
Pass-grip of a Master Ma*
son —Take hold of each other*
hands as in ordinary hand shak*
Ing and press the top of your
^ >:; _ - - thumb hard against the space
between the second and third knuckles* Should the man
whose hand you shake be a Mason hp may return or give
any previous grip.
Pass of Mastbb Mason— Tubal Gain* It to the name of this
Due-guard Pona
Muter Master
Meson
the
care-
110
Strong Grip of a Master
Mason ob Lion's Paw. — Grasp
each other's right hands very
firmly, the spaces between the
thumb and first finger being in-
terlocked and the tops of the
fingers being pressed hard against each other's wrist where it
joins the hand, the fingers of each being somewhat spread.
Candidate as Hiram Abiff falling into the Canvas, hav-
ing been struck in the forehead by the setting maul of the sup-
^sed third ruffian, Jubelum.
Five Points of Fellowship.
Worshipful Master: — Which are the five
points of fellowship?
Senior Deacon: — Foot to foot (Master and
candidate extend their right feet, placing the
inside of one against that of the other). Knee
to knee (they bring their right knees togeth-
er ) ; breast to breast ( they bring their right
breasts together) ; hand to back (Master pla-
ces his left hand on the candidate's back,
the candidate's is placed by the Deacon on
the Master's back ) ; cheek to cheek or mouth
to ear (Master puts his mouth to candidate's
right ear thus bringing the right cheek of
each together. See figure).
Master's Words — (whispered in the ear of the candidate),
Mah-hah bone, after which the candidate whispers the
Word in the Master's ear.
Five Points of
Fellowship.
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